the ethics(part iii)-第14部分

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in　relation　to　a　future　time　of　which　he　is　uncertain。　　As；



for　instance；　if　he　should　say　that　he　is　unable　to　form　any



clear　conceptions；　or　that　he　can　desire　and　do　nothing　but



what　is　wicked　and　base；　&c。　　We　may　also　say；　that　a　man



thinks　too　meanly　of　himself；　when　we　see　him　from　excessive



fear　of　shame　refusing　to　do　things　which　others；　his　equals；



venture。　　We　can；　therefore；　set　down　as　a　contrary　to　pride



an　emotion　which　I　will　call　self…abasement；　for　as　from



self…complacency　springs　pride；　so　from　humility　springs



self…abasement；　which　I　will　accordingly　thus　define：







XXIX。　〃Self…abasement〃　is　thinking　too　meanly　of　one's



self　by　reason　of　pain。







^^^^^ExplanationWe　are　nevertheless　generally



accustomed　to　oppose　pride　to　humility；　but　in　that　case



we　pay　more　attention　to　the　effect　of　either　emotion　than



to　its　nature。　　We　are　wont　to　call　〃proud〃　the　man　who



boasts　too　much　（III。　xxx。　note）；　who　talks　of　nothing　but



his　own　virtues　and　other　people's　faults；　who　wishes　to



be　first；　and　lastly　who　goes　through　life　with　a　style　and



pomp　suitable　to　those　far　above　him　in　station。　　On　the



other　hand；　we　call　〃humble〃　the　man　who　too　often　blushes；



who　confesses　his　faults；　who　sets　forth　other　men's　virtues；



and　who；　lastly；　walks　with　bent　head　and　is　negligent　of



his　attire。　　However；　these　emotions；　humility　and



self…abasement；　are　extremely　rare。　　For　human　nature；



considered　in　itself；　strives　against　them　as　much　as　it　can



（see　III。　xiii。；　liv。）；　hence　those；　who　are　believed　to　be



most　self…abased　and　humble；　are　generally　in　reality　the



most　ambitious　and　envious。







XXX。　〃Honour〃　（gloria）　is　pleasure　accompanied　by　the



idea　of　some　action　of　our　own；　which　we　believe　to　be



praised　by　others。







XXXI。　〃Shame〃　is　pain　accompanied　by　the　idea　of



some　action　of　our　own；　which　we　believe　to　be　blamed



by　others。







^^^^^ExplanationOn　this　subject　see　the　note　to　III。　xxx。



But　we　should　here　remark　the　difference　which　exists



between　shame　and　modesty。　　Shame　is　the　pain　following



the　deed　whereof　we　are　ashamed。　　Modesty　is　the　fear　or



dread　of　shame；　which　restrains　a　man　from　committing　a



base　action。　　Modesty　is　usually　opposed　to　shamelessness；



but　the　latter　is　not　an　emotion；　as　I　will　duly　show；　however；



the　names　of　the　emotions　（as　I　have　remarked　already）



have　regard　rather　to　their　exercise　than　to　their　nature。







I　have　now　fulfilled　the　task　of　explaining　the　emotions



arising　from　pleasure　and　pain。　　I　therefore　proceed　to



treat　of　those　which　I　refer　to　desire。







XXXII。　〃Regret〃　is　the　desire　or　appetite　to　possess



something；　kept　alive　by　the　remembrance　of　the　said　thing；



and　at　the　same　time　constrained　by　the　remembrance



of　other　things　which　exclude　the　existence　of　it。







^^^^^ExplanationWhen　we　remember　a　thing；　we　are



by　that　very　fact；　as　I　have　already　said　more　than　once；



disposed　to　contemplate　it　with　the　same　emotion　as　if　it



were　something　present；　but　this　disposition　or　endeavour；



while　we　are　awake；　is　generally　checked　by　the　images



of　things　which　exclude　the　existence　of　that　which　we



remember。　　Thus　when　we　remember　something　which



affected　us　with　a　certain　pleasure；　we　by　that　very　fact



endeavour　to　regard　it　with　the　same　emotion　of　pleasure



as　though　it　were　present；　but　this　endeavour　is　at　once



checked　by　the　remembrance　of　things　which　exclude　the



existence　of　the　thing　in　question。　　Wherefore　regret　is；



strictly　speaking；　a　pain　opposed　to　that　of　pleasure；



which　arises　from　the　absence　of　something　we　hate　（cf。



III。　xlvii。　note）。　　But；　as　the　name　regret　seems　to　refer



to　desire；　I　set　this　emotion　down；　among　the　emotions



springing　from　desire。







XXXIII。　〃Emulation〃　is　the　desire　of　something；　engendered



in　us　by　our　conception　that　others　have　the　same　desire。







^^^^^ExplanationHe　who　runs　away；　because　he　sees



others　running　away；　or　he　who　fears；　because　he　sees



others　in　fear；　or　again；　he　who；　on　seeing　that　another　man



has　burnt　his　hand；　draws　towards　him　his　own　hand；　and



moves　his　body　as　though　his　own　were　burnt；　such　an　one



can　be　said　to　imitate　another's　emotion；　but　not　to　emulate



him；　not　because　the　causes　of　emulation　and　imitation　are



different；　but　because　it　has　become　customary　to　speak



of　emulation　only　in　him；　who　imitates　that　which　we　deem



to　be　honourable；　useful；　or　pleasant。　　As　to　the　cause　of



emulation；　cf。　III。　xxvii。　and　note。　　The　reason　why　this



emotion　is　generally　coupled　with　envy　may　be　seen　from



III。　xxxii。　and　note。







XXXIV。　〃Thankfulness〃　or　〃Gratitude〃　is　the　desire　or



zeal　springing　from　love；　whereby　we　endeavour　to　benefit



him；　who　with　similar　feelings　of　love　has　conferred　a　benefit



on　us。　　Cf。　III。　xxxix。　note　and　xl。







XXXV。　〃Benevolence〃　is　the　desire　of　benefiting　one　whom



we　pity。　　Cf。　III。　xxvii。　note。







XXXVI。　〃Anger〃　is　the　desire；　whereby　through　hatred　we



are　induced　to　injure　one　whom　we　hate；　III。　xxxix。







XXXVII。　〃Revenge〃　is　the　desire　whereby　we　are　induced；



through　mutual　hatred；　to　injure　one　who；　with　similar



feelings；　has　injured　us。　　（See　III。　xl。　Cor。　ii。　and　note。）







XXXVIII。　〃Cruelty〃　or　〃savageness〃　is　the　desire；　whereby



a　man　is　impelled　to　injure　one　whom　we　love　or　pity。







^^^^^ExplanationTo　cruelty　is　opposed　clemency；　which



is　not　a　passive　state　of　the　mind；　but　a　power　whereby　man



restrains　his　anger　and　revenge。







XXXIX。　〃Timidity〃　is　the　desire　to　avoid　a　greater　evil；



which　we　dread；　by　undergoing　a　lesser　evil。　　Cf。　III。　xxxix。



note。







XL。　〃Daring〃　is　the　desire；　whereby　a　man　is　set　on　to　do



something　dangerous　which　his　equals　fear　to　attempt。







XLI。　〃Cowardice〃　is　attributed　to　one；　whose　desire　is



checked　by　the　fear　of　some　danger　which　his　equals　dare



to　encounter。







^^^^^ExplanationCowardice　is；　therefore；　nothing　else



but　the　fear　of　some　evil；　which　most　men　are　wont　not　to



fear；　hence　I　do　not　reckon　it　among　the　emotions　springing



from　desire。　　Nevertheless；　I　have　chosen　to　explain　it



here；　because；　in　so　far　as　we　look　to　the　desire；　it　is　truly



opposed　to　the　emotion　of　daring。







XLII。　〃Consternation〃　is　attributed　to　one；　whose　desire　of



avoiding　evil　is　checked　by　amazement　at　the　evil　which　he



fears。







^^^^^ExplanationConsternation　is；　therefore；　a　species



of　cowardice。　　But；　inasmuch　as　consternation　arises　from



a　double　fear；　it　may　be　more　conveniently　defined　as　a



fear　which　keeps　a　man　so　bewildered　and　wavering；　that



he　is　not　able　to　remove　the　evil。　　I　say　bewildered；　in　so



far　as　we　understand　his　desire　of　removing　the　evil　to　be



constrained　by　his　amazement。　　I　say　wavering；　in　so　far



as　we　understand　the　said　desire　to　be　constrained　by　the



fear　of　another　evil；　which　equally　torments　him：　　whence



it　comes　to　pass　that　he　knows　not；　which　he　may　avert



of　the　two。　　On　this　subject；　see　III。　xxxix。　note；　and　III。



lii。　note。　　Concerning　cowardice　and　daring；　see　III。　li。



note。







XLIII。　〃Courtesy；〃　or　〃deference〃　（Humanitas　seu



modestia）；　is　the　desire　of　acting　in　a　way　that　should



please　men；　and　refraining　from　that　which　should



displease　them。







XLIV。　〃Ambition〃　is　the　immoderate　desire　of　power。







^^^^^ExplanationAmbition　is　the　desire；　whereby　all　the



emotions　（cf。　III。　xxvii。　and　xxxi。）　are　fostered　and



strengthened；　therefore　this　emotion　can　with　difficulty　be



overcome。　　For；　so　long　as　a　man　is　bound　by　any　desire；



he　is　at　the　same　time　necessarily　bound　by　this。　　〃The　best



men；〃　says　Cicero；　〃are　especially　led　by　honour。　　Even



philosophers；　when　they　write　a　book　contemning　honour；



sign　their　names　thereto；〃　and　so　on。







XLV。　〃Luxury〃　is　excessive　desire；　or　even　love　of　living



sumptuously。







XLVI。　〃Intemperance〃　is　the　excessive　desire　and　love



of　drinking。







XLVII。　〃Avarice〃　is　the　excessive　desire　and　love　of　riches。







XLVIII。　〃Lust〃　is　desire　and　love　in　the　matter　of　sexual



intercourse。







^^^^^ExplanationWhether　this　desire　be　excessive　or



not；　it　is　still　called　lust。　　These　last　five　emotions　（as　I　have



shown　in　III。　lvi。）　have　on　contraries。　　For　deference　is　a



species　of　ambition。　　Cf。　III。　xxix。　note。







Again；　I　have　already　pointed　out；　that　temperance；　sobriety；



and　chastity　indicate　rather　a　power　than　a　passivity　of　the



mind。　　It　may；　nevertheless；　happen；　that　an　avaricious；　an



ambitious；　or　a　timid　man　may　abstain　from　excess　in　eating；



drinking；　or　sexual　indulgence；　yet　avarice；　ambition；　and　fear



are　not　contraries　to　luxury；　drunkenness；　and　debauchery。



For　an　avaricious　man　often　is　glad　to　gorge　himself　with



food　and　drink　at　another　man's　expense。　　An　ambitious



man　will　restrain　himself　in　nothing；　so　long　as　he　thinks　his



indulgences　are　secret；　and　if　he　lives　among　drunkards



and　debauchees；　he　will；　from　the　mere　fact　of　being



ambitious；　be　more　prone　to　those　vices。　　Lastly；　a　timid



man　does　that　which　he　would　not。　　For　though　an



avaricious　man　should；　for　the　sake　of　avoiding　death；



cast　his　riches　into　the　sea；　he　will　none　the　less　remain



avaricious；　so；　also；　if　a　lustful　man　is　downcast