the ethics(part iii)-第8部分

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or　in　other　words；　will　hate　it　more　than　if　he　had　never　loved



it；　and　with　the　more　intensity　in　proportion　as　his　former　love



was　greater。　　Q。E。D。







XXXIX。　He　who　hates　anyone　will　endeavour　to　do　him　an



injury；　unless　he　fears　that　a　greater　injury　will　thereby　accrue



to　himself；　on　the　other　hand；　he　who　loves　anyone　will；　by　the



same　law；　seek　to　benefit　him。







》》》》》ProofTo　hate　a　man　is　（III。　xiii。　note）　to　conceive　him



as　a　cause　of　pain；　therefore　he　who　hates　a　man　will　endeavour



to　remove　or　destroy　him。　　But　if　anything　more　painful；　or；　in



other　words；　a　greater　evil；　should　accrue　to　the　hater　thereby



and　if　the　hater　thinks　he　can　avoid　such　evil　by　not　carrying



out　the　injury；　which　he　planned　against　the　object　of　his　hatred



he　will　desire　to　abstain　from　inflicting　that　injury　（III。　xxviii。）；



and　the　strength　of　his　endeavour　（III。　xxxvii。）　will　be　greater





than　his　former　endeavour　to　do　injury；　and　will　therefore　prevail



over　it；　as　we　asserted。　　The　second　part　of　this　proof　proceeds



in　the　same　manner。　　Wherefore　he　who　hates　another；　etc。



Q。E。D。







*****NoteBy　〃good〃　I　here　mean　every　kind　of　pleasure；



and　all　that　conduces　thereto；　especially　that　which　satisfies　our



longings；　whatsoever　they　may　be。　　By　〃evil；〃　I　mean　every　kind



of　pain；　especially　that　which　frustrates　our　longings。　　For　I　have



shown　（III。　ix。　note）　that　we　in　no　case　desire　a　thing　because　we



deem　it　good；　but；　contrariwise；　we　deem　a　thing　good　because



we　desire　it：　　consequently　we　deem　evil　that　which　we　shrink



from；　everyone；　therefore；　according　to　his　particular　emotions；



judges　or　estimates　what　is　good；　what　is　bad；　what　is　better；



what　is　worse；　lastly；　what　is　best；　and　what　is　worst。　　Thus　a



miser　thinks　that　abundance　of　money　is　the　best；　and　want　of



money　the　worst；　an　ambitious　man　desires　nothing　so　much　as



glory；　and　fears　nothing　so　much　as　shame。　　To　an　envious　man



nothing　is　more　delightful　than　another's　misfortune；　and　nothing



more　painful　than　another's　success。　　So　every　man；　according



to　his　emotions；　judges　a　thing　to　be　good　or　bad；　useful　or



useless。　　The　emotion；　which　induces　a　man　to　turn　from　that



which　he　wishes；　or　to　wish　for　that　which　he　turns　from；　is



called　〃timidity；〃　which　may　accordingly　be　defined　as　〃the　fear



whereby　a　man　is　induced　to　avoid　an　evil　which　he　regards　as



future　by　encountering　a　lesser　evil〃　（III。　xxviii。）。　　But　if　the　evil



which　he　fears　be　shame；　timidity　becomes　〃bashfulness。〃



Lastly；　if　the　desire　to　avoid　a　future　evil　be　checked　by　the



fear　of　another　evil；　so　that　the　man　knows　not　which　to　choose；



fear　becomes　〃consternation；〃　especially　if　both　the　evils　feared



be　very　great。







XL。　He；　who　conceives　himself　to　be　hated　by　another；　and



believes　that　he　has　given　him　no　cause　for　hatred；　will　hate



that　other　in　return。







》》》》》ProofHe　who　conceives　another　as　affected　with



hatred；　will　thereupon　be　affected　himself　with　hatred　（III。



xxvii。）；　that　is；　with　pain；　accompanied　by　the　idea　of　an



external　cause。　　But；　by　the　hypothesis；　he　conceives　no



cause　for　this　pain　except　him　who　is　his　enemy；　therefore；



from　conceiving　that　he　is　hated　by　some　one；　he　will　be



affected　with　pain；　accompanied　by　the　idea　of　his　enemy；



in　other　words；　he　will　hate　his　enemy　in　return。　　Q。E。D。







*****NoteHe　who　thinks　that　he　has　given　just　cause　for



hatred　will　（III。　xxx。　and　note）　be　affected　with　shame；　but



this　case　（III。　xxv。）　rarely　happens。　　This　reciprocation　of　hatred



may　also　arise　from　the　hatred；　which　follows　an　endeavour　to



injure　the　object　of　our　hate　（III。　xxxix。）。　　He　therefore　who



conceives　that　he　is　hated　by　another　will　conceive　his　enemy



as　the　cause　of　some　evil　or　pain；　thus　he　will　be　affected　with



pain　or　fear；　accompanied　by　the　idea　of　his　enemy　as　cause；



in　other　words；　he　will　be　affected　with　hatred　towards　his



enemy；　as　I　said　above。







ProofThis　proposition　is　proved　in　the　same　way　as



the　preceding　one。　　See　also　the　note　appended　thereto。







*****NoteIf　he　believes　that　he　has　given　just　cause　for　the



love；　he　will　take　pride　therein　（III。　xxx。　and　note）；　this　is　what



most　often　happens　（III。　xxv。）；　and　we　said　that　its　contrary



took　place　whenever　a　man　conceives　himself　to　be　hated　by



another。　　（See　note　to　preceding　proposition。）　　This　reciprocal



love；　and　consequently　the　desire　of　benefiting　him　who　loves



us　（III。　xxxix。）；　and　who　endeavours　to　benefit　us；　is　called



〃gratitude〃　or　〃thankfulness。〃　　It　thus　appears　that　men　are　much



more　prone　to　take　vengeance　than　to　return　benefits。







ProofWhen　a　man　loves　something　similar　to　himself；



he　endeavours；　as　far　as　he　can；　to　bring　it　about　that　he　should



be　loved　thereby　in　return　（III。　xxxiii。）。　　Therefore　he　who　has



conferred　a　benefit　confers　it　in　obedience　to　the　desire；　which



he　feels　of　being　loved　in　return；　that　is　（III。　xxxiv。）　from　the　hope



of　honour　or　（III。　xxx。　note）　pleasure；　hence　he　will　endeavour；



as　far　as　he　can；　to　conceive　this　cause　of　honour；　or　to　regard



it　as　actually　existing。　　But；　by　the　hypothesis；　he　conceives



something　else；　which　excludes　the　existence　of　the　said　cause



of　honour：　　wherefore　he　will　thereat　feel　pain　（III。　xix。）。　　Q。E。D。







XLIII。　Hatred　is　increased　by　being　reciprocated；　and　can　on



the　other　hand　be　destroyed　by　love。







》》》》》ProofHe　who　conceives；　that　an　object　of　his　hatred



hates　him　in　return；　will　thereupon　feel　a　new　hatred；　while　the



former　hatred　（by　hypothesis）　still　remains　（III。　xl。）。　　But　if；　on



the　other　hand；　he　conceives　that　the　object　of　hate　loves　him；



he　will　to　this　extent　（III。　xxxviii。）　regard　himself　with　pleasure；



and　（III。　xxix。）　will　endeavour　to　please　the　cause　of　his　emotion。



In　other　words；　he　will　endeavour　not　to　hate　him　（III。　xli。）；　and



not　to　affect　him　painfully；　this　endeavour　（III。　xxxvii。）　will　be



greater　or　less　in　proportion　to　the　emotion　from　which　it　arises。



Therefore；　if　it　be　greater　than　that　which　arises　from　hatred；



and　through　which　the　man　endeavours　to　affect　painfully　the



thing　which　he　hates；　it　will　get　the　better　of　it　and　banish　the



hatred　from　his　mind。　　Q。E。D。







XLIV。　Hatred　which　is　completely　vanquished　by　love　passes



into　love：　　and　love　is　thereupon　greater　than　if　hatred　had　not



preceded　it。







》》》》》ProofThe　proof　proceeds　in　the　same　way　as　Prop。



xxxviii。　of　this　Part：　　for　he　who　begins　to　love　a　thing；　which　he



was　wont　to　hate　or　regard　with　pain；　from　the　very　fact　of



loving　feels　pleasure。　　To　this　pleasure　involved　in　love　is　added



the　pleasure　arising　from　aid　given　to　the　endeavour　to　remove



the　pain　involved　in　hatred　（III。　xxxvii。）；　accompanied　by　the



idea　of　the　former　object　of　hatred　as　cause。







*****NoteThough　this　be　so；　no　one　will　endeavour　to　hate



anything；　or　to　be　affected　with　pain；　for　the　sake　of　enjoying



this　greater　pleasure；　that　is；　no　one　will　desire　that　he　should



be　injured；　in　the　hope　of　recovering　from　the　injury；　nor　long



to　be　ill　for　the　sake　of　getting　well。　　For　everyone　will　always



endeavour　to　persist　in　his　being；　and　to　ward　off　pain　as　far　as



he　can。　　If　the　contrary　is　conceivable；　namely；　that　a　man　should



desire　to　hate　someone；　in　order　that　he　might　love　him　the　more



thereafter；　he　will　always　desire　to　hate　him。　　For　the　strength　of



love　is