The Philosophy of Spinoza Part 23

III

Our actions, that is to say, those desires which are determined by man's power or reason, are always good; the others may be good as well as evil.

IV

It is therefore most profitable to us in life to make perfect the intellect or reason as far as possible, and in this one thing consists the highest happiness or blessedness of man; for blessedness is nothing but the peace of mind which springs from the intuitive knowledge of G.o.d, and to perfect the intellect is nothing but to understand G.o.d, together with the attributes and actions of G.o.d, which flow from the necessity of His nature. The final aim, therefore, of a man who is guided by reason, that is to say, the chief desire by which he strives to govern all his other desires, is that by which he is led adequately to conceive himself and all things which can be conceived by his intelligence.

V

There is no rational life, therefore, without intelligence and things are good only in so far as they a.s.sist man to enjoy that life of the mind which is determined by intelligence. Those things alone, on the other hand, we call evil which hinder man from perfecting his reason and enjoying a rational life.

VI

But because all those things of which man is the efficient cause are necessarily good, it follows that no evil can happen to man except from external causes, that is to say, except in so far as he is a part of the whole of Nature, whose laws human nature is compelled to obey--compelled also to accommodate himself to this whole of Nature in almost an infinite number of ways.

VII

It is impossible that a man should not be a part of Nature and follow her common order; but if he be placed amongst individuals who agree with his nature, his power of action will by that very fact be a.s.sisted and supported. But if, on the contrary, he be placed amongst individuals who do not in the least agree with his nature, he will scarcely be able without great change on his part to accommodate himself to them.

VIII

Anything that exists in Nature which we judge to be evil or able to hinder us from existing and enjoying a rational life, we are allowed to remove from us in that way which seems the safest; and whatever, on the other hand, we judge to be good or to be profitable for the preservation of our being or the enjoyment of a rational life, we are permitted to take for our use and use in any way we may think proper; and absolutely, every one is allowed by the highest right of Nature to do that which he believes contributes to his own profit.

IX

Nothing, therefore, can agree better with the nature of any object than other individuals of the same kind, and so (see -- VII) there is nothing more profitable to man for the preservation of his being and the enjoyment of a rational life than a man who is guided by reason. Again, since there is no single thing we know which is more excellent than a man who is guided by reason, it follows that there is nothing by which a person can better show how much skill and talent he possesses than by so educating men that at last they will live under the direct authority of reason.

X

In so far as men are carried away by envy or any emotion of hatred towards one another, so far are they contrary to one another, and consequently so much the more are they to be feared, as they have more power than other individuals of nature.

XI

Minds, nevertheless, are not conquered by arms, but by love and generosity.

XII

Above all things is it profitable to men to form communities and to unite themselves to one another by bonds which may make all of them as one man; and absolutely, it is profitable for them to do whatever may tend to strengthen their friendships.

XIII

But to accomplish this skill and watchfulness are required; for men are changeable (those being very few who live according to the laws of reason), and nevertheless generally envious and more inclined to vengeance than pity. To bear with each, therefore, according to his disposition and to refrain from imitating his emotions requires a singular power of mind. But those, on the contrary, who know how to revile men, to denounce vices rather than teach virtues, and not to strengthen men's minds but to weaken them, are injurious both to themselves and others, so that many of them through an excess of impatience and a false zeal for religion prefer living with brutes rather than amongst men; just as boys or youths, unable to endure with equanimity the rebukes of their parents, fly to the army, choosing the discomforts of war and the rule of a tyrant rather than the comforts of home and the admonitions of a father, suffering all kinds of burdens to be imposed upon them in order that they may revenge themselves upon their parents.

XIV

Although, therefore, men generally determine everything by their pleasure, many more advantages than disadvantages arise from their common union. It is better, therefore, to endure with equanimity the injuries inflicted by them, and to apply our minds to those things which subserve concord and the establishment of friendship.

XV

The things which beget concord are those which are related to justice, integrity, and honor; for besides that which is unjust and injurious, men take ill also anything which is esteemed base, or that any one should despise the received customs of the State. But in order to win love, those things are chiefly necessary which have reference to religion and piety.

XVI

Concord, moreover, is often produced by fear, but it is without good faith. It is to be observed, too, that fear arises from impotence of mind, and therefore is of no service to reason; nor is pity, although it seems to present an appearance of piety.

XVII

Men also are conquered by liberality, especially those who have not the means wherewith to procure what is necessary for the support of life.

But to a.s.sist every one who is needy far surpa.s.ses the strength or profit of a private person, for the wealth of a private person is altogether insufficient to supply such wants. Besides, the power of any one man is too limited for him to be able to unite every one with himself in friendship. The care, therefore, of the poor is inc.u.mbent on the whole of society and concerns only the general profit.

XVIII

In the receipt of benefits and in returning thanks, care altogether different must be taken.

XIX

The love of a harlot, that is to say, the l.u.s.t of s.e.xual intercourse, which arises from mere external form, and absolutely all love which recognizes any other cause than the freedom of the mind, easily pa.s.ses into hatred, unless, which is worse, it becomes a species of delirium, and thereby discord is cherished rather than concord.

XX

With regard to marriage, it is plain that it is in accordance with reason, if the desire of connection is engendered not merely by external form, but by a love of begetting children and wisely educating them; and if, in addition, the love both of the husband and wife has for its cause not external form merely, but chiefly liberty of mind.

XXI

Flattery, too, produces concord, but only by means of the disgraceful crime of slavery or perfidy; for there are none who are more taken by flattery than the proud, who wish to be first and are not so.

XXII