the ethics(part iii)-第3部分

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of　the　thing；　but　does　not　take　it　away。　　So　long　therefore　as



we　regard　only　the　thing　itself；　without　taking　into　account



external　causes；　we　shall　not　be　able　to　find　in　it　anything



which　could　destroy　it。　　Q。E。D。







V。　Things　are　naturally　contrary；　that　is；　cannot　exist　in　the　same



object；　in　so　far　as　one　is　capable　of　destroying　the　other。







》》》》》ProofIf　they　could　agree　together　or　co…exist　in　the　same



object；　there　would　then　be　in　the　said　object　something　which



could　destroy　it；　but　this；　by　the　foregoing　proposition；　is　absurd；



therefore　things；　&c。　　Q。E。D。







VI。　Everything；　in　so　far　as　it　is　in　itself；　endeavours　to　persist　in



its　own　being。







》》》》》ProofIndividual　things　are　modes　whereby　the



attributes　of　God　are　expressed　in　a　given　determinate　manner



（I。　xxv。Cor。）；　that　is；　（I。　xxxiv。）；　they　are　things　which　express



in　a　given　determinate　manner　the　power　of　God；　whereby



God　is　and　acts；　now　no　thing　contains　in　itself　anything



whereby　it　can　be　destroyed；　or　which　can　take　away　its



existence　（III。　iv。）；　but　contrariwise　it　is　opposed　to　all　that



could　take　away　its　existence　（III。　v。）。　　Therefore；　in　so　far　as



it　can；　and　in　so　far　as　it　is　in　itself；　it　endeavours　to　persist



in　its　own　being。　　Q。E。D。







VII。　The　endeavour；　wherewith　everything　endeavours　to



persist　in　its　own　being；　is　nothing　else　but　the　actual　essence



of　the　thing　in　question。







》》》》》ProofFrom　the　given　essence　of　any　thing　certain



consequences　necessarily　follow　（I。　xxxvi。）；　nor　have　things　any



power　save　such　as　necessarily　follows　from　their　nature　as



determined　（I。　xxix。）；　wherefore　the　power　of　any　given　thing；



or　the　endeavour　whereby；　either　alone　or　with　other　things；



it　acts；　or　endeavours　to　act；　that　is　（III。　vi。）；　the　power　or



endeavour；　wherewith　it　endeavours　to　persist　in　its　own　being；



is　nothing　else　but　the　given　or　actual　essence　of　the　thing　in



question。　　Q。E。D。







VIII。　The　endeavour；　whereby　a　thing　endeavours　to　persist



in　its　own　being；　involves　no　finite　time；　but　an　indefinite　time。







》》》》》ProofIf　it　involved　a　limited　time；　which　should　determine



the　duration　of　the　thing；　it　would　then　follow　solely　from　that



power　whereby　the　thing　exists；　that　the　thing　could　not　exist



beyond　the　limits　of　that　time；　but　that　it　must　be　destroyed；　but



this　（III。　iv。）　is　absurd。　　Wherefore　the　endeavour　wherewith　a



thing　exists　involves　no　definite　time；　but；　contrariwise；　since



（III。　iv。）　it　will　by　the　same　power　whereby　it　already　exists



always　continue　to　exist；　unless　it　be　destroyed　by　some　external



cause；　this　endeavour　involves　an　indefinite　time。







IX。　The　mind；　both　in　so　far　as　it　has　clear　and　distinct　ideas；　and



also　in　so　far　as　it　has　confused　ideas；　endeavours　to　persist　in　its



being　for　an　indefinite　period；　and　of　this　endeavour　it　is　conscious。







》》》》》ProofThe　essence　of　the　mind　is　constituted　by　adequate



and　inadequate　ideas　（III。　iii。）；　therefore　（III。　vii。）；　both　in　so　far



as　it　possesses　the　former；　and　in　so　far　as　it　possesses　the　latter；



it　endeavours　to　persist　in　its　own　being；　and　that　for　an　indefinite



time　（III。　viii。）。　　Now　as　the　mind　（II。　xxiii。）　is　necessarily　conscious



of　itself　through　the　ideas　of　the　modifications　of　the　body；　the　mind



is　therefore　（III。　vii。）　conscious　of　its　own　endeavour。







*****NoteThis　endeavour；　when　referred　solely　to　the　mind；　is



called　〃will；〃　when　referred　to　the　mind　and　body　in　conjunction　it



is　called　〃appetite〃；　it　is；　in　fact；　nothing　else　but　man's　essence；



from　the　nature　of　which　necessarily　follow　all　those　results　which



tend　to　its　preservation；　and　which　man　has　thus　been　determined



to　perform。







Further；　between　appetite　and　desire　there　is　no　difference；　except



that　the　term　desire　is　generally　applied　to　men；　in　so　far　as　they



are　conscious　of　their　appetite；　and　may　accordingly　be　thus　defined：



〃Desire　is　appetite　with　consciousness　thereof。〃　　It　is　thus　plain　from



what　has　been　said；　that　in　no　case　do　we　strive　for；　wish　for；　long



for；　or　desire　anything；　because　we　deem　it　to　be　good；　but　on　the



other　hand　we　deem　a　thing　to　be　good；　because　we　strive　for　it；



wish　for　it；　long　for　it；　or　desire　it。







X。　An　idea；　which　excludes　the　existence　of　our　body；　cannot　be



postulated　in　our　mind；　but　is　contrary　thereto。







》》》》》ProofWhatsoever　can　destroy　our　body；　cannot　be



postulated　therein　（III。　v。）。　　Therefore　neither　can　the　idea　of　such



a　thing　occur　in　God；　in　so　far　as　he　has　the　idea　of　our　body　（II。　ix。



Cor。）；　that　is　（II。　xi。；　xiii。）；　the　idea　of　that　thing　cannot　be　postulated



as　in　our　mind；　but　contrariwise；　since　（II。　xi。；　xiii。）　the　first　element；



that　constitutes　the　essence　of　the　mind；　is　the　idea　of　the　human



body　as　actually　existing；　it　follows　that　the　first　and　chief　endeavour



of　our　mind　is　the　endeavour　to　affirm　the　existence　of　our　body：



thus；　an　idea；　which　negatives　the　existence　of　our　body；　is　contrary



to　our　mind；　&c。　　Q。E。D。







XI。　Whatsoever　increases　or　diminishes；　helps　or　hinders　the　power



of　activity　in　our　body；　the　idea　thereof　increases　or　diminishes；　helps



or　hinders　the　power　of　thought　in　our　mind。







》》》》》ProofThis　proposition　is　evident　from　II。　vii。　or　from　II。　xiv。







*****NoteThus　we　see；　that　the　mind　can　undergo　many　changes；



and　can　pass　sometimes　to　a　state　of　greater　perfection；　sometimes



to　a　state　of　lesser　perfection。　　These　passive　states　of　transition



explain　to　us　the　emotions　of　pleasure　and　pain。　　By　〃pleasure〃



therefore　in　the　following　propositions　I　shall　signify　〃a　passive　state



wherein　the　mind　passes　to　a　greater　perfection。〃　　By　〃pain〃　I　shall



signify　〃a　passive　state　wherein　the　mind　passes　to　a　lesser　perfection。〃



Further；　the　emotion　of　pleasure　in　reference　to　the　body　and　mind



together　I　shall　call　〃stimulation〃　（titillatio）　or　〃merriment〃　（hilaritas）；



the　emotion　of　pain　in　the　same　relation　I　shall　call　〃suffering〃　or



〃melancholy。〃　　But　we　must　bear　in　mind；　that　stimulation　and



suffering　are　attributed　to　man；　when　one　part　of　his　nature　is　more



affected　than　the　rest；　merriment　and　melancholy；　when　all　parts



are　alike　affected。　　What　I　mean　by　desire　I　have　explained　in　the



note　to　Prop。　ix。　of　this　part；　beyond　these　three　I　recognize　no



other　primary　emotion；　I　will　show　as　I　proceed；　that　all　other



emotions　arise　from　these　three。　　But；　before　I　go　further；　I　should



like　here　to　explain　at　greater　length　Prop。　x。　of　this　part；　in　order



that　we　may　clearly　understand　how　one　idea　is　contrary　to　another。



In　the　note　to　II。　xvii。　we　showed　that　the　idea；　which　constitutes



the　essence　of　mind；　involves　the　existence　of　body；　so　long　as



the　body　itself　exists。　　Again；　it　follows　from　what　we　pointed　out



in　the　Corollary　to　II。　viii。；　that　the　present　existence　of　our　mind



depends　solely　on　the　fact；　that　the　mind　involves　the　actual



existence　of　the　body。　　Lastly；　we　showed　（II。　xvii。；　xviii。　and



Note）　that　the　power　of　the　mind；　whereby　it　imagines　and



remembers　things；　also　depends　on　the　fact；　that　it　involves　the



actual　existence　of　the　body。　　Whence　it　follows；　that　the　present



existence　of　the　mind　and　its　power　of　imagining　are　removed；



as　soon　as　the　mind　ceases　to　affirm　the　present　existence　of　the



body。　　Now　the　cause；　why　the　mind　ceases　to　affirm　this



existence　of　the　body；　cannot　be　the　mind　itself　（III。　iv。）；　nor



again　the　fact　that　the　body　ceases　to　exist。　　For　（by　II。　vi。）



the　cause；　why　the　mind　affirms　the　existence　of　the　body；



is　not　that　the　body　began　to　exist；　therefore；　for　the　same



reason；　it　does　not　cease　to　affirm　the　existence　of　the　body；



because　the　body　ceases　to　exist；　but　（II。　xvii。）　this　result



follows　from　another　idea；　which　excludes　the　present



existence　of　our　body　and；　consequently；　of　our　mind；　and



which　is　therefore　contrary　to　the　idea　constituting　the　essence



of　our　mind。







XII。　The　mind；　as　far　as　it　can；　endeavours　to　conceive　those



things；　which　increase　or　help　the　power　of　activity　in　the　body。







》》》》》ProofSo　long　as　the　human　body　is　affected　in　a　mode；



which　involves　the　nature　of　any　external　body；　the　human　mind



will　regard　that　external　body　as　present　（II。　xvii。）；　and　consequently



（II。　vii。）；　so　long　as　the　human　mind　regards　an　external　body　as



present；　that　is　（II。　xvii。　Note）；　conceives　it；　the　human　body　is



affected　in　a　mode；　which　involves　the　nature　of　the　said　external



body；　thus　so　long　as　the　mind　conceives　things；　which　increase



or　help　the　power　of　activity　in　our　body；　the　body　is　affected　in



modes　which　increase　or　help　its　power　of　activity　（III。　Post。　i。）；



consequently　（III。　xi。）　the　mind's　power　of　thinking　is　for　that



period　increased　or　helped。　　Thus　（III。　vi。；　ix。）　the　mind；　as　far



as　it　can；　endeavours　to　imagine　such　things。　　Q。E。D。







XIII。　When　the　mind　conceives　things　which　diminish　or　hinder　the



body's　power　of　activity；　it　endeavours；　as　far　as　possible；　to



remember　things　which　exclude　the　existence　of　the　first…named



things。







》》》》》ProofSo　long　as　the　mind　conceives　anything　of　the　kind



alluded　to；　the　power　of　the　mind　and　body　is　diminished　or



constrained　（cf。　III。　xii。　Proof）；　nevertheless　it　will　continue　to



conceive　it；　until　the　mind　conceives　something　else；　which　excl