장음표시 사용
141쪽
actions an appetites jus as i ii ere a questionis lines, furfaces, oriodies. De DionS. I. I cal that cause ad uase the effect of hichcani clearly and distincti perceived through it. nthe ther and cal that inataequase or partiat, theeffect of hicli cannotae comprehende through it
a. When there ahes place anythin in us o out-sidem us, of Whicli, are the adequale cause, that is θ Me precerin def), hen there follows from urnature anything in us o ouisidem us hic can beclearly an distincti comprehende through it alone, I say that, are active. ut lien, o the other hand, there ahes place anythin in iis, or he anythingsolloWs rom ur nature, of hicli, are ni the partia cause, I say that, are passive. 3. B emotion I mea modifications of the ody. by hicli the ody'sso eri actin is increase ordiminished assiste or restrained, and also the ideas of these modifications. V there re me an e Me adequale cause of an oneo Mese modi cations, Θ emotion I mea an action I
r. The humaniod canis affecte in many Ways by Whicli iis poWer of actiniis increased ordiminished, and in stili othe ways,hic rende iis poWer of acting
142쪽
objecis concernis inicis se II, post 53, and Consequently the fame mage of things. For Medew of Mese, Me II, 7, Mol. De istonsis Me Emissons. r. Desire is the ver essence of man in soda af thisis conceived as determinecla som actioni an givenone oscit modifications. a. uasure is the transition os a man rom a lessio a greater perfection. Q. ain is the transitionis a man rom a greaterto a les persection Monder is ne conception o a thing, in hichthe in remain fixed hecause his particular conception has no connection it the est. s. Conse, is the conception os something, hichimpresses the min so litile, that the minxi moved by the presence of the thin ratheroo the conceivingis What is no in the thing than of What is incit. 6. me is pleasure, accompanted by the idea of an
7. Hau is ain, accompanted by the de of an
8. Inclination is pleasure, accompanted by the idea os something hic is accidentali the cause of the
143쪽
source in the de of somethin future or past, of the event of Whicli,e have ome doubt. 13. Marcis inconstant ain, hic has it fource in the dea of something future orsast, of the event of .hich we have ome doubt.14. Consisne is leasure, hici has it fource in the dea os a thin future or ast regardin Whichcauserio doub has been removeo. 15. Devaseris ain, hici has it fource in theide os a thin future or ast regarding Whic causefo doub has been rem ΟVed. 16. io is leasure accompanted by the de offometh in past that has turne out contrar to expectation. 17. Disamoin entris ain, accompanted by the ideao a thin past hic has turne out contrar toexpectation. I 8. Commiseration is ain, accompanted by the dea o missortune hichias appene to another, homwe conceive tot like urselves. I9. Favor is love toWard ne ho has benefited
a I. Oper-estimation is, rom love thinhin more sone than is ust. aa. Vnder-estimation is from ate, thinhin tes osone than is ust. aa. Moris hale in sociar ascitis affect man thathecis aine by another' good fortune and o theotheriand has pleasure in another' misfortune. a4. Θm tu is love in sociar ascit so affect man, that he has leasure in another' good fortune, Dd, o the other hand is aine by another' misfortune.
145쪽
41. Coma De is attribute to im hos destre is restraine by fear os a perii that his quais dare to
4a. Consumation is attribute to him hos destreto scape evit is restraine by astonishment at theevi he fears. 43. Courus o Modest is the destre of oin What ple es men, and of avoidin What displeases them. 44. Ambition is the immoderate destre os fame. 45. Luxur is the immoderate destre orisve love of easting. 46. Drunkennen is the immoderate destre an love of drinhing. 47. Avarice is the immoderate destre an love f
48. Lust, too, is the destre an love os sexuat inter-
Genera De Dion of the Emotions. An emotion, hic is calle a passion pathema of the foui, is a confuse idea, through,hicli the minclassirm the energyi existence possessedi iis body, or an partis it to beareater ordes than it Was besore and through the presence of hic the in iiset is determine to this thought ather than to that.
146쪽
MAN' inabilit to moderate an restrai the emotion I cal Bondage Mor a man who is subjecto theemotion is notiis Wn master, hut is ruted by fortune, an is so in iis power that heris osten forced althoughhe sees What is belle sortim, to solio that whicli is Worse. The Cause of this, and further, What i goodo evit in the emotions I propos toralioW in his Part. But besore Phegin P is to sana semWords by Wayo preface, concern in perfectio an imperfection, and concerning good an evit. One Who has underlahen to mali somethingrandias brought it to completion ill cal the hin perfeci; an noti alone, but veryone ho rightly noWs, orthinhohe knows, the purpose of the author of this Workan iis object. For example, fine ees Some ork whiches suppos tot notae completed), and knows that it is the objectis the author of this orcto bulldaiouse, he wil cal the ous imperfeci, and o theother hane, he wil calicit perfeci, as soon si sees thewor carrie through to the conclusion hicli iis author determine to ive it But is ne ees Somework, the like of hicli e neve saw, and oes nothnow the purpose of the maher, he furet cannotano whether that Workie perfectis imperfeci. his ap-
147쪽
iliat everyone calle that perfect hic irae a tolei harmon With the generat dea he had forme of ath in of that hines and on the ther hand calle imperfect What he a noto be in harmon with thepatier he had conceived although icha been accomptished qui te accordin to the intentio of the maher. This appear tot theaeason hy even natural things, which have notaeen madet human hands, are Commoni calle perfecti imperfeci. For me are Wontio form genera ideas o natura things as ei as fartificiat, and thes the hold as patiern of things, ascit ere, and belleve that nature Whic the regar a.do- in nothin Without ome purpose looks pon them, an set them hesore itfel a patierns. When, there- fore, the se somethin tali place in nature hichis no in harmon Nith the patier the have conceived
See, then that men have accustomed themselves to calinatural things perfectis imperfeci ather rom prejudice than from a true linowledge of them. e haveshown in the Appendicto artes that nature does notac from a purpose; for that eternat an infinite Being that e cali God ormature acts by the fame necessity
'Theriorce of thicis tost in translating. Perfectum is the panicipi os per ere, hic means I to accomplis axis bring to
148쪽
i34 ΗΕ PHILOSOPHY F SPINOZA. PARTIVGod o Nature acis, and whyae exisis, is one and the fame As, therefore, there is no final cause of his existing there is also no fina cause of his acting ut, as of his existing, s also of his acting, he has no emcient Cause, andis end. Moreover, What is calle the finalcauseris nothinibu human impulseriiself, in sociar asit is considere a the essicientis primar cause of Something. For example, hen e say that the livingi it was the final cause of this o that house, e meanoni that a man, because e forme a conception ofth pleasures of domestic life had an impulserio bulldaiouse. Wherefore the living incit, in sociar ascit is considere asina cause, is nothinibu this particular impulse, Which, in truth, is the essicient cause an itis regarde a the forme hecause me are Commonlyignorant of the cause of their impulses. For the are, as I have atready osten aid conscious, indeed, os theiractions and impulses, but ignorant of the causes through hic the are determine to an particula impulse. As for the common opinio that nature somelimes fatisor sins, and produces imperfeci things,d clas this Withthe fictions os,hiches have reate in the Appendicto Ρarto. erfectio an imperfection, therefore, arereali mere modes of thinhinx that is, notions, hichwe re CCustome to frameraecause e compare Withone another individual of the fame speCies o genuS.
realit an perfectiones mea the fame hing. For eare accustome to refer ali the individual hings in nature to ne genus, hicli, cal the highest genus that is to the notionis heing, hicli pertain to allwithout exception os the individua things in nature. In o far, there ore, as, reser the individual things in
nature to this genus, and compare them it one an-
149쪽
PREFACE HUMAN BONDAGE. 135other, an ascertain that om have more ein orrealit than others, in sociario e say that ome remore perfeci than other an in sociar a We attributet them anything that involves negation, a limit end, impotenCe, etc., in s far do e Cal them imperfeci, hecause the do no impres our in a much stliose, cali perfeci, an no hecause they lac something that elong to them, or ecause natur has sin ned For nothin belong to the natur os anything, except What follows rom the necessit of the natur of the mcient cause and whateve followsfrom the necessit of the natur of the emcient cause
Ascio good an evit, these term indicate no positive element in things, considered, that is o say, in themselves. The are ni modes of thinhing, o notions, hich e form ecause e compare things illi one another. Formne and the fame thing can beat the fame time good an bad, and even indifferent. For example, music is good for the melancholy man,
o human nature, pon hicli, may age, it illieos service to us to retain these term in the sense of Whicho have spolien There ore, I hali hereastermean by good, What e certaini lino to e themeans by Whicli, ma resemble more an more thepatier of human natur that e have et besore us. BDevit, o the ther and I mean hat, certain lyknow hin clers us from reflecting that patiern Further, We hallisa that me are more perfecti imperfeci, in s far a the resemble more or es this patiern.
150쪽
ample, is a much destroyed by ein change into aman, as byaeing change into an insecth; ut I meanthat, conceive his power os acting, in sociar as e comprehen this through his o n nature, to e in- crease or diminished. inalty by persectio in genera I shal mea reality, a Phave sales that is, theessence of anything, in sociar as it exist and operates ina definite manner, Without regard to iis duration. Forno particula thin canae salo tot more perfeci romthe fac that it has continue longer in existen Ce. In deed the duratio of things cannot be determinedfrom thei essence, eein that the essence of things involves no definite an determinate time os existence. But ac thing, hether it e more perfeci or ess, ill alWaysi abierio continueri exist by the fame force by whicli obegins to exist so that allore in this respect equat. De EuonS.I. y good I mean, What,e certaini knowto beruse-
taini know hinder u from obtaining possession of
so long as e pay attention meret to thei essenCe, We discove nothing that necessarii amrm thei existence or that necessarii excludescit.