E5P7D
Demonstration — Part V
Latin
Rem aliquam ut absentem non contemplamur ex affectu quo eandem imaginamur sed ex eo quod corpus alio afficitur affectu qui ejusdem rei existentiam secludit (per propositionem 17 partis II). Quare affectus qui ad rem quam ut absentem contemplamur, refertur, ejus naturæ non est ut reliquas hominis actiones et potentiam superet (de quibus vide propositionem 6 partis IV) sed contra ejus naturæ est ut ab iis affectionibus quæ existentiam externæ ejus causæ secludunt, coerceri aliquo modo possit (per propositionem 9 partis IV). At affectus qui ex ratione oritur, refertur necessario ad communes rerum proprietates (vide rationis definitionem in II scholio propositionis 40 partis II) quas semper ut præsentes contemplamur (nam nihil dari potest quod earum præsentem existentiam secludat) et quas semper eodem modo imaginamur (per propositionem 38 partis II). Quare talis affectus idem semper manet et consequenter (per axioma 1 hujus) affectus qui eidem sunt contrarii quique a suis causis externis non foventur, eidem magis magisque sese accommodare debebunt donec non amplius sint contrarii et eatenus affectus qui ex ratione oritur, est potentior. Q.E.D.
English (Elwes 1883)
We do not regard a thing as absent, by reason of the emotion wherewith we conceive it, but by reason of the body, being affected by another emotion excluding the existence of the said thing (II. xvii.). Wherefore, the emotion, which is referred to the thing which we regard as absent, is not of a nature to overcome the rest of a man's activities and power (IV. vi.), but is, on the contrary, of a nature to be in some sort controlled by the emotions, which exclude the existence of its external cause (IV. ix.). But an emotion which springs from reason is necessarily referred to the common properties of things (see the def. of reason in II. xl. note. ii.), which we always regard as present (for there can be nothing to exclude their present existence), and which we always conceive in the same manner (II. xxxviii.). Wherefore an emotion of this kind always remains the same; and consequently (V. Ax. i.) emotions, which are contrary thereto and are not kept going by their external causes, will be obliged to adapt themselves to it more and more, until they are no longer contrary to it; to this extent the emotion which springs from reason is more powerful. Q.E.D.
Modern English
We do not regard a thing as absent through the affect by which we imagine it, but because the body is affected by another affect that excludes the existence of that thing (E2P17). So an affect referred to a thing we regard as absent is not of such a nature as to overcome the rest of a person's actions and power (E4P6); on the contrary, it is of such a nature as to be restrained in some degree by those affects that exclude the existence of its external cause (E4P9). An affect that arises from reason, however, is necessarily referred to the common properties of things (E2P40S2), which we always regard as present, since nothing can exclude their present existence, and which we always imagine in the same way (E2P38). Such an affect therefore always remains the same, and consequently (E5A1) the affects contrary to it, which are not sustained by their external causes, will have to accommodate themselves more and more to it until they are no longer contrary. To that extent an affect that arises from reason is more powerful. Q.E.D.