the ethics(part iii)-第4部分

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



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



the　present　existence　thereof　（II。　xvii。）；　that　is　（as　I　have　just　shown）；



the　power　of　the　mind　and　of　the　body　is　diminished；　or　constrained；



until　the　mind　conceives　something　else；　which　excludes　the



existence　of　the　former　thing　conceived：　　therefore　the　mind　（III。　ix。）；



as　far　as　it　can；　will　endeavour　to　conceive　or　remember　the　latter。



Q。E。D。







ProofIf　the　human　body　has　once　been　affected　by　two



bodies　at　once；　whenever　afterwards　the　mind　conceives　one　of



them；　it　will　straightway　remember　the　other　also　（II。　xviii。）。　　But



the　mind's　conceptions　indicate　rather　the　emotions　of　our　body



than　the　nature　of　external　bodies　（II。　xvi。　Cor。　ii。）；　therefore；　if



the　body；　and　consequently　the　mind　（III。　Def。　iii。）　has　been　once



affected　by　two　emotions　at　the　same　time；　it　will；　whenever　it　is



afterwards　affected　by　one　of　the　two；　be　also　affected　by　the



other。







XV。　Anything　can；　accidentally；　be　the　cause　of　pleasure；　pain；



or　desire。







》》》》》ProofLet　it　be　granted　that　the　mind　is　simultaneously



affected　by　two　emotions；　of　which　one　neither　increases　nor



diminishes　its　power　of　activity；　and　the　other　does　either　increase



or　diminish　the　said　power　（III。　Post。　i。）。　　From　the　foregoing



proposition　it　is　evident　that；　whenever　the　mind　is　afterwards



affected　by　the　former；　through　its　true　cause；　which　（by　hypothesis）



neither　increases　nor　diminishes　its　power　of　action；　it　will　be　at



the　same　time　affected　by　the　latter；　which　does　increase　or



diminish　its　power　of　activity；　that　is　（III。　xi。　note）　it　will　be　affected



with　pleasure　or　pain。　　Thus　the　former　of　the　two　emotions　will；



not　through　itself；　but　accidentally；　be　the　cause　of　pleasure　or



pain。　　In　the　same　way　also　it　can　be　easily　shown；　that　a　thing



may　be　accidentally　the　cause　of　desire。　　Q。E。D。







ProofFor　from　this　fact　alone　it　arises　（III。　xiv。）；　that



the　mind　afterwards　conceiving　the　said　thing　is　affected　with　the



emotion　of　pleasure　or　pain；　that　is　（III。　xi。　note）；　according　as



the　power　of　the　mind　and　body　may　be　increased　or　diminished；



&c。；　and　consequently　（III。　xii。）；　according　as　the　mind　may



desire　or　shrink　from　the　conception　of　it　（III。　xiii。　Cor。）；　in　other



words　（III。　xiii。　note）；　according　as　it　may　love　or　hate　the　same。



Q。E。D。







*****NoteHence　we　understand　how　it　may　happen；　that　we



love　or　hate　a　thing　without　any　cause　for　our　emotion　being　known



to　us；　merely；　as　a　phrase　is；　from　〃sympathy〃　or　〃antipathy。〃　　We



should　refer　to　the　same　category　those　objects；　which　affect　us



pleasurably　or　painfully；　simply　because　they　resemble　other



objects　which　affect　us　in　the　same　way。　　This　I　will　show　in　the



next　Prop。　　I　am　aware　that　certain　authors；　who　were　the　first　to



introduce　these　terms　〃sympathy〃　and　〃antipathy；〃　wished　to　signify



thereby　some　occult　qualities　in　things；　nevertheless　I　think　we　may



be　permitted　to　use　the　same　terms　to　indicate　known　or　manifest



qualities。







XVI。　Simply　from　the　fact　that　we　conceive；　that　a　given　object



has　some　point　of　resemblance　with　another　object　which　is　wont



to　affect　the　mind　pleasurably　or　painfully；　although　the　point　of



resemblance　be　not　the　efficient　cause　of　the　said　emotions；　we



shall　still　regard　the　first…named　object　with　love　or　hate。







》》》》》ProofThe　point　of　resemblance　was　in　the　object　（by



hypothesis）；　when　we　regarded　it　with　pleasure　or　pain；　thus



（III。　xiv。）；　when　the　mind　is　affected　by　the　image　thereof；　it　will



straightway　be　affected　by　one　or　the　other　emotion；　and



consequently　the　thing；　which　we　perceive　to　have　the　same　point



of　resemblance；　will　be　accidentally　（III。　xv。）　a　cause　of　pleasure



or　pain。　　Thus　（by　the　foregoing　Corollary）；　although　the　point



in　which　the　two　objects　resemble　one　another　be　not　the



efficient　cause　of　the　emotion；　we　shall　still　regard　the　first…named



object　with　love　or　hate。　　Q。E。D。







XVII。　If　we　conceive　that　a　thing；　which　is　wont　to　affect　us



painfully；　has　any　point　of　resemblance　with　another　thing　which



is　wont　to　affect　us　with　an　equally　strong　emotion　of　pleasure；



we　shall　hate　the　first…named　thing；　and　at　the　same　time　we　shall



love　it。







》》》》》ProofThe　given　thing　is　（by　hypothesis）　in　itself　a　cause



of　pain；　and　（III。　xiii。　note）；　in　so　far　as　we　imagine　it　with　this



emotion；　we　shall　hate　it：　　further；　inasmuch　as　we　conceive　that



it　has　some　point　of　resemblance　to　something　else；　which　is　wont



to　affect　us　with　an　equally　strong　emotion　of　pleasure；　we　shall



with　an　equally　strong　impulse　of　pleasure　love　it　（III。　xvi。）；　thus



we　shall　both　hate　and　love　the　same　thing。　　Q。E。D。











*****NoteThis　disposition　of　the　mind；　which　arises　from　two



contrary　emotions；　is　called　〃vacillation〃；　it　stands　to　the　emotions



in　the　same　relation　as　doubt　does　to　the　imagination　（II。　xliv。　note）；



vacillation　and　doubt　do　not　differ　one　from　the　other；　except　as



greater　differs　from　less。　　But　we　must　bear　in　mind　that　I　have



deduced　this　vacillation　from　causes；　which　give　rise　through



themselves　to　one　of　the　emotions；　and　to　the　other　accidentally。



I　have　done　this；　in　order　that　they　might　be　more　easily　deduced



from　what　went　before；　but　I　do　not　deny　that　vacillation　of　the



disposition　generally　arises　from　an　object；　which　is　the　efficient



cause　of　both　emotions。　　The　human　body　is　composed



（II。　Post。　i。）　of　a　variety　of　individual　parts　of　different　nature；



and　may　therefore　（Ax。　i。　after　Lemma　iii。　after　II。　xiii。）　be



affected　in　a　variety　of　different　ways　by　one　and　the　same　body；



and　contrariwise；　as　one　and　the　same　thing　can　be　affected　in



many　ways；　it　can　also　in　many　different　ways　affect　one　and



the　same　part　of　the　body。　　Hence　we　can　easily　conceive；　that



one　and　the　same　object　may　be　the　cause　of　many　and



conflicting　emotions。







XVIII。　A　man　is　as　much　affected　pleasurably　or　painfully



by　the　image　of　a　thing　past　or　future　as　by　the　image　of　a　thing



present。







》》》》》ProofSo　long　as　a　man　is　affected　by　the　image　of



anything；　he　will　regard　that　thing　as　present；　even　though　it　be



non…existent　（II。　xvii。　and　Cor。）；　he　will　not　conceive　it　as　past



or　future；　except　in　so　far　as　its　image　is　joined　to　the　image



of　time　past　or　future　（II。　xliv。　note）。　　Wherefore　the　image　of



a　thing；　regarded　in　itself　alone；　is　identical；　whether　it　be　referred



to　time　past；　time　future；　or　time　present；　that　is　（II。　xvi。　Cor。）；　the



disposition　or　emotion　of　the　body　is　identical；　whether　the　image



be　of　a　thing　past　or　future。　　Q。E。D。







*****Note　I。I　call　a　thing　past　or　future；　according　as　we　either



have　been　or　shall　be　affected　thereby。　　For　instance；　according



as　we　have　seen　it；　or　are　about　to　see　it；　according　as　it　has



recreated　us；　or　will　recreate　us；　according　as　it　has　harmed　us；



or　will　harm　us。　　For；　as　we　thus　conceive　it；　we　affirm　its



existence；　that　is；　the　body　is　affected　by　no　emotion　which



excludes　the　existence　of　the　thing；　and　therefore　（II。　xvii。）　the



body　is　affected　by　the　image　of　the　thing；　in　the　same　way　as　if



the　thing　were　actually　present。　　However；　as　it　generally　happens



that　those；　who　have　had　many　experiences；　vacillate；　so　long　as



they　regard　a　thing　as　future　or　past；　and　are　usually　in　doubt　about



its　issue　（II。　xliv。　note）；　it　follows　that　the　emotions　which　arise　from



similar　images　of　things　are　not　so　constant；　but　are　generally



disturbed　by　the　images　of　other　things；　until　men　become　assured



of　the　issue。







*****Note　II。From　what　has　just　been　said；　we　understand　what



is　meant　by　the　terms　Hope；　Fear；　Confidence；　Despair；　Joy；　and



Disappointment。　　〃Hope〃　is　nothing　else　but　〃an　inconstant　pleasure；



arising　from　the　image　of　something　future　or　past；　whereof　we　do



not　yet　know　the　issue。〃　　〃Fear；〃　on　the　other　hand；　is　〃an　inconstant



pain　also　arising　from　the　image　of　something　concerning　which　we



are　in　doubt。〃　　If　the　element　of　doubt　be　removed　from　these



emotions；　hope　becomes　〃Confidence〃　and　fear　becomes　〃Despair。〃



In　other　words；　〃Pleasure　or　Pain　arising　from　the　image　of



something　concerning　which　we　have　hoped　or　feared。〃　　Again；



〃Joy〃　is　〃Pleasure　arising　from　t