Part IV
Of Human Bondage, or the Strength of the Emotions
Human bondage: why we are subject to passions and how the structure of the emotions explains the reach of fortune over our lives.
Preface(1)
Definitions(8)
E4D1By good I mean that which we certainly know to be useful to us.E4D2By evil I mean that which we certainly know to be a hindrance to us in the attainment of any good.
(Concerning these…E4D3Particular things I call contingent in so far as, while regarding their essence only, we find nothing therein, which…E4D4Particular things I call possible in so far as, while regarding the causes whereby they must be produced, we know not,…E4D5By conflicting emotions I mean those which draw a man in different directions, though they are of the same kind, such…E4D6What I mean by emotion felt towards a thing, future, present, and past, I explained in III. xviii., notes. i. and ii.,…E4D7By an end, for the sake of which we do something, I mean a desire.E4D8By virtue (virtus) and power I mean the same thing; that is (III. vii), virtue, in so far as it is referred to man, is…
Axioms(1)
Propositions(73)
E4P1No positive quality possessed by a false idea is removed by the presence of what is true, in virtue of its being true.E4P2We are only passive, in so far as we are apart of Nature, which cannot be conceived by itself without other parts.E4P3The force whereby a man persists in existing is limited, and is infinitely surpassed by the power of external causes.E4P4It is impossible, that man should not be a part of Nature, or that he should be capable of undergoing no changes, save…E4P5The power and increase of every passion, and its persistence in existing are not defined by the power, whereby we…E4P6The force of any passion or emotion can overcome the rest of a man's activities or power, so that the emotion becomes…E4P7An emotion can only be controlled or destroyed by another emotion contrary thereto, and with more power for controlling…E4P8The knowledge of good and evil is nothing else but the emotions of pleasure or pain, in so far as we are conscious…E4P9An emotion, whereof we conceive the cause to be with us at the present time, is stronger than if we did not conceive…E4P10Towards something future, which we conceive as close at hand, we are affected more intensely, than if we conceive that…E4P11An emotion towards that which we conceive as necessary is, when other conditions are equal, more intense than an…E4P12An emotion towards a thing, which we know not to exist at the present time, and which we conceive as possible, is more…E4P13Emotion towards a thing contingent, which we know not to exist in the present, is, other conditions being equal,…E4P14A true knowledge of good and evil cannot check any emotion by virtue of being true, but only in so far as it is…E4P15Desire arising from the knowledge of good and bad can be quenched or checked by many of the other desires arising from…E4P16Desire arising from the knowledge of good and evil, in so far as such knowledge regards what is future, may be more…E4P17Desire arising from the true knowledge of good and evil, in so far as such knowledge is concerned with what is…E4P18Desire arising from pleasure is, other conditions being equal, stronger than desire arising from pain.E4P19Every man, by the laws of his nature, necessarily desires or shrinks from that which he deems to be good or bad.E4P20The more every man endeavours, and is able to seek what is useful to him--in other words, to preserve his own…E4P21No one can desire to be blessed, to act rightly, and to live rightly, without at the same time wishing to be, act, and…E4P22No virtue can be conceived as prior to this endeavour to preserve one's own being.E4P23Man, in so far as he is determined to a particular action because he has inadequate ideas, cannot be absolutely said to…E4P24To act absolutely in obedience to virtue is in us the same thing as to act, to live, or to preserve one's being (these…E4P25No one wishes to preserve his being for the sake of anything else.E4P26Whatsoever we endeavour in obedience to reason is nothing further than to understand; neither does the mind, in so far…E4P27We know nothing to be certainly good or evil, save such things as really conduce to understanding, or such as are able…E4P28The mind's highest good is the knowledge of God, and the mind's highest virtue is to know God.E4P29No individual thing, which is entirely different from our own nature, can help or check our power of activity, and…E4P30A thing cannot be bad for us through the quality which it has in common with our nature, but it is bad for us in so far…E4P31In so far as a thing is in harmony with our nature, it is necessarily good.E4P32In so far as men are a prey to passion, they cannot, in that respect, be said to be naturally in harmony.E4P33Men can differ in nature, in so far as they are assailed by those emotions, which are passions, or passive states; and…E4P34In so far as men are assailed by emotions which are passions, they can be contrary one to another.E4P35In so far only as men live in obedience to reason, do they always necessarily agree in nature.E4P36The highest good of those who follow virtue is common to all, and therefore all can equally rejoice therein.E4P37The good which every man, who follows after virtue, desires for himself he will also desire for other men, and so much…E4P38Whatsoever disposes the human body, so as to render it capable of being affected in an increased number of ways, or of…E4P39Whatsoever brings about the preservation of the proportion of motion and rest, which the parts of the human body…E4P40Whatsoever conduces to man's social life, or causes men to live together in harmony, is useful, whereas whatsoever…E4P41Pleasure in itself is not bad but good: contrariwise, pain in itself is bad.E4P42Mirth cannot be excessive, but is always good; contrariwise, Melancholy is always bad.E4P43Stimulation may be excessive and bad; on the other hand, grief may be good, in so far as stimulation or pleasure is bad.E4P44Love and desire may be excessive.E4P45Hatred can never be good.E4P46He, who lives under the guidance of reason, endeavours, as far as possible, to render back love, or kindness, for other…E4P47Emotions of hope and fear cannot be in themselves good.E4P48The emotions of over--esteem and disparagement are always bad.E4P49Over--esteem is apt to render its object proud.E4P50Pity, in a man who lives under the guidance of reason, is in itself bad and useless.E4P51Approval is not repugnant to reason, but can agree therewith and arise therefrom.E4P52Self--approval may arise from reason, and that which arises from reason is the highest possible.E4P53Humility is not a virtue, or does not arise from reason.E4P54Repentance is not a virtue, or does not arise from reason; but he who repents of an action is doubly wretched or infirm.E4P55Extreme pride or dejection indicates extreme ignorance of self.E4P56Extreme pride or dejection indicates extreme infirmity of spirit.E4P57The proud man delights in the company of flatterers and parasites, but hates the company of the high--minded.E4P58Honour (gloria) is not repugnant to reason, but may arise therefrom.E4P59To all the actions, whereto we are determined by emotion wherein the mind is passive; we can be determined without…E4P60Desire arising from a pleasure or pain, that is not attributable to the whole body, but only to one or certain parts…E4P61Desire which springs from reason cannot be excessive.E4P62In so far as the mind conceives a thing under the dictates of reason, it is affected equally, whether the idea be of a…E4P63He who is led by fear, and does good in order to escape evil, is not led by reason.E4P64The knowledge of evil is an inadequate knowledge.E4P65Under the guidance of reason we should pursue the greater of two goods and the lesser of two evils.E4P66We may, under the guidance of reason, seek a greater good in the future in preference to a lesser good in the present,…E4P67A free man thinks of death least of all things; and his wisdom is a meditation not of death but of life.E4P68If men were born free, they would, so long as they remained free, form no conception of good and evil.E4P69The virtue of a free man is seen to be as great, when it declines dangers, as when it overcomes them.E4P70The free man, who lives among the ignorant, strives, as far as he can, to avoid receiving favours from them.E4P71Only free men are thoroughly grateful one to another.E4P72The free man never acts fraudulently, but always in good faith.E4P73The man, who is guided by reason, is more free in a State, where he lives under a general system of law, than in…
Appendix(1)
Appendix — chapters(32)
Thirty-two short chapters in which Spinoza re-presents the conclusions of Part IV under leading heads.
E4Cap1All our endeavours or desires so follow from the necessity of our nature, that they can be understood either through it…E4Cap2Desires, which follow from our nature in such a manner, that they can be understood through it alone, are those which…E4Cap3Our actions, that is, those desires which are defined by man's power or reason, are always good. The rest may be either…E4Cap4Thus in life it is before all things useful to perfect the understanding, or reason, as far as we can, and in this…E4Cap5Therefore, without intelligence there is not rational life: and things are only good, in so far as they aid man in his…E4Cap6As all things whereof man is the efficient cause are necessarily good, no evil can befall man except through external…E4Cap7It is impossible, that man should not be a part of nature, or that he should not follow her general order; but if he be…E4Cap8Whatsoever in nature we deem to be evil, or to be capable of injuring our faculty for existing and enjoying the…E4Cap9Nothing can be in more harmony with the nature of any given thing than other individuals of the same species; therefore…E4Cap10In so far as men are influenced by envy or any kind of hatred, one towards another, they are at variance, and are…E4Cap11Yet minds are not conquered by force, but by love and high--mindedness.E4Cap12It is before all things useful to men to associate their ways of life, to bind themselves together with such bonds as…E4Cap13But for this there is need of skill and watchfulness. For men are diverse (seeing that those who live under the…E4Cap14Therefore, although men are generally governed in everything by their own lusts, yet their association in common brings…E4Cap15Those things, which beget harmony, are such as are attributable to justice, equity, and honourable living. For men…E4Cap16Further, harmony is often the result of fear: but such harmony is insecure. Further, fear arises from infirmity of…E4Cap17Men are also gained over by liberality, especially such as have not the means to buy what is necessary to sustain life.…E4Cap18In accepting favours, and in returning gratitude our duty must be wholly different (cf. IV. lxx. note; lxxi. note).E4Cap19Again, meretricious love, that is, the lust of generation arising from bodily beauty, and generally every sort of love,…E4Cap20As concerning marriage, it is certain that this is in harmony with reason, if the desire for physical union be not…E4Cap21Furthermore, flattery begets harmony; but only by means of the vile offence of slavishness or treachery. None are more…E4Cap22There is in abasement a spurious appearance of piety and religion. Although abasement is the opposite to pride, yet is…E4Cap23Shame also brings about harmony, but only in such matters as cannot be hid. Further, as shame is a species of pain, it…E4Cap24The remaining emotions of pain towards men are directly opposed to justice, equity, honour, piety, and religion; and,…E4Cap25Correctness of conduct (modestia), that is, the desire of pleasing men which is determined by reason, is attributable…E4Cap26Besides men, we know of no particular thing in nature in whose mind we may rejoice, and whom we can associate with…E4Cap27The advantage which we derive from things external to us, besides the experience and knowledge which we acquire from…E4Cap28Now for providing these nourishments the strength of each individual would hardly suffice, if men did not lend one…E4Cap29This result is the fault only of those, who seek money, not from poverty or to supply their necessary wants, but…E4Cap30As, therefore, those things are good which assist the various parts of the body, and enable them to perform their…E4Cap31Superstition, on the other hand, seems to account as good all that brings pain, and as bad all that brings pleasure.…E4Cap32But human power is extremely limited, and is infinitely surpassed by the power of external causes; we have not,…