The philosophy of Spinoza as contained in the first, second, and fifth parts of the "Ethics" and in extracts from the third and fourth

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s far as, hile e pay attention to the causes by Whic the must e produced, e do not noWWhether these causes are determine to thei production.

In I, 33, c. I, I madem differenCe between possibi an contingent, because there asino nee thereto distinguis them so caresully. 35. B confrav emotions I shali mean, in What follows, thos that dramma in different directions althoughthey belon to the fame genus, a luxur an avarice, hic are species of love These are contrary, no bynature, buti accident.

6. Whato mea by emotion Omar a Min future, present, or past, I have explaine in III, 18, scho Ianae a g. P.

But ne must here note that, as in the case of SpaCe, o also in the casei time e cannot distinctly Conceive distanc save u to a certain definite limit. That is, justos e re accustomedo ConCeive Sequali distant rom us, and hence, a though theyWere in the fame plane, at thos objecis hic aremore than tW hundred feet Way rom us, o the distance of hicli rom the place in hich e re is greater than that e distincti conceive s also e conceive a ali quali sar rom the present, objecis hos time os existiniis distant rom the presenta agreater interva tha that, are accustomed distinctly

In schol. I a thin pasti suture is define asine by Which ,e have been or shalii affected. 'ohe image os such a thingis sese to affect theiod ascis the thiniitself,ere present though

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man is the ver essenCe o natu rei man, in sociar ashe has the power of effectin certain thing that Canbe comprehende solet through the law of his own

nature. Axiom.

There exist in natur no individua thing than whicli there is not another more powerfui and Stronger. Than eac thin there is alWay another more POWer

method of livin has no been o arrange that it canbe see at a glance, but I have prove it piece meat,as I as best abierio deduce ne hin from another. Accordinglyri Wil here tak up again the fame thingsan reduce them to thei principat heads.

Al our trivings, o destres, follo in such a Waysrom the necessit of ur nature, that the Ca be comprehende either through it lone, a throughthei proximate cause, or through our ein a partis nature, hici, cannot be adequalet conceived by t- seis and withou other individuat s.

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APP. 1T HUMAN BONDAGE. 391I. The destres, hic solio from ur nature in sucha Way that the can e Comprehende through italone, are thos that are referre to the in d in sola ascit is conceived a consistin os adequate deas. The ther destres, o ever, are no referre to themind, excepi in sociar ascit conceives things in ade- quately, and thei strength and rowth musti defined, notis human poWer but a that os the things Whichare uiside of us HenCe, the orme are properly calle actions the alter passion for the formeralWays indicatemur poWera the lalter, o the Contrary, our impotence an fragmentar lino ledge. 1 II. Our actions that is, thos destres, hic are defined by the o er of man or by reason, are alWay good, but the thers may be either good o bad. IV.Ηencerit is of the ulmos service in is to perfect

thisine thin consist man 'fiighest felicii or blessed-ness. In deed, blessednes is nothing ut tha very satisfactionis the foui hicli arises from an intuitive lino ledge of God ut to perfeci the understandingis ni to comprehen God, and the attributes an dactions o Godolia follo from the necessit of his nature. Wherefore the ultimate imis the man whois controited by reason-that is, the highest destre, illi .hichie strive to restrat at the thers-is this by Whic hecis ea to conceive adequalet himself and everything that can fati Within the scope of his under- standing. τ

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There is, therefore, o rational life without intelli-genceri and things are good ni in sociar a theyhel man to enjoy the lis of the ind, hic is define as intellige nce. O the ther and thosething that hinde ma from ein abierio perfect his reason and enjo a rational life these alone do e calliad.

cient cause are necessarii good, no vi can appento an except rom externa causes nam ely, in o faras hecis a par of the whole o nature, hos laws hvman natur is compelle to hey, and to hic it is force to adjus itfel in almos an infinit of Ways. VII. It is impossibi forma notrioae a partis nature, an notrio follo it generat ordera ut fiet placedamon suc individua things as harmonige it thenatur os mancitself that Will, in iself, aid and increaseman' poWer of acting. f, o the contrary, he e place amon such a domo harmonige it his nature, he wil scarcely be abie, Without greatly changing,

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as e pleas ; and by the ighest lamos natur eachone mando that, Without restriction, hic he thinhs contributes to his profit. IX. Nothing canae more in harmon with the nature ofanything than the ther individual of the sanae species. ence VII there is nothing os more service toman for the preservationis his ein and the enjoy- mentis a rational life than the man who is controited by reason. Further, since mon individua things weknownothin more excellent than the man who is controited by reason, in nothin canine beller hoWio much skill and abilit he possesses than in s educat- in men that at ast the live stricti unde the do

In sociar a me are influenced by enu ori any emotionis halerio ard one nother, in sociar are theymutuati opposed, and henCe, the more to e seared, a the have more poWer than the ther individualthings in nature. XI. Soliis, hoWever, remo Conquered by force of arms,

buti love an magnanimi ty. XII. It is of the ut mos service to men to enter intosocia intercourse, an to bin themselves With those bonos that re est ite to mahe them allis unit, an to docius thos thing that serve to strengthen

friendshiP. XIII. But for his skill an vigilance are required. en

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through an excessive impatience of min an a falsegeat of religion, have preferre living among brutes tolivin among menci a boys Or ouths ho annot bear illi equanimit the chiding of thei parent nyto militar service, an prefer the hardships of warand the authorit o a despoti poWer o domestic pleasures an paterna admonitions an suffer any burde to beriai upo them in orde tot revenged

XIV. Therefore, although me direct early verythingaccordin to thei lusis, nevertheles there resulis from thei common fellowshi much more good than harm. Wherefore tris et ter o bear thei injustices Wit equanimity, and o do ealousi What serves toestablis harmon an friendship. XV. The thing that en gende harmon are thos thatare referre t justice, equity, and honor For menbear it reluctance, nolint What is unjus and un- fair, but also hat is considere disgracesul that is,one' despising the accepte morat os a state. But,

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APP. IIIJ HUMAN BONDAGE. 143 that regar religio an piety these potnis see IV, 37, Moo. I anae a 46, MOL, and 73, schol XVI. Moreover, harmon is commoni brought bout chien through fear, ut it is ithout good aith. Ad to this that ea spring from eahnes of the Soul, an cloes not therefore, elon to the se of reason nor oes ity although it seem to present the appearance of piety. XVII. Further, me are also conquered by liberality, especiali thos Who have no the means o purchasing the necessaries of life But o give id to everyone Who has nee far surpasses the powe and the profito a privat man. The wealth of a private mancis farfrom abierio surnis this Moreover, the abilit of a single mancis to limite to permittim torioin ali mento himself in friend shim; here ore the care of the

XVIII.

In receivin benefit an returning thanks, ou care

In hic it is anne that the an os mere impulse tries tofore men to live in the way hic happens to pleas him, and -- comes Mela to thema hile he who strive to lead men by -- Son alWay acts courteousty kindly, and consistently Rellionis define a thos acts of Which, are the cause, in soriar a me have 'nowledge of God piety, as a life accordindito reason; honor, a the destre os a man, living accorclincto reason, to assin

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Whereincit is state that ne hould acta a possibie, Void receiving avors, yet should in this exercise caution and avoid giv- in offenseri that onerahould repa in hin favors received that ingratitude is base, as indicating that a mancis affected by hatred,

anger, ride, Varice, etc. -TR. . . . . veryone Strives, asciar asi can, o have everyone love

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XXII. Set abasemen has a false appearance of piet an dreligion And although self-abasement is the opposite os pride, nevertheles he who bases himself ismearest

to the proue See IV, 57 MAM', XXIII.

Sham contributes to harmon oni in thos thingsthat cannotae concealed. Further, since hame itfeliis a species of ain, it has no relation to the se of

XXIV. The other emotions fiat that have me so their objec are directi opposed to justiCe, equi ty, honesty, piety, and religio : an although indignatio seemst present an appearance of equity, et me live laWlessi Where anyone ma passJudgmentipon another 'sdeed an vindicate his own right o that of another. XXV. Modesty that is, the destre of pleasin men that is determine by reason, is a We have sat in IV, 37, uiso I t referre to pie ty. ut is it prings romemotion, it is ambition that is, a destre by hic men, unde the false appearance of piety ver osten excite discord an seditions. Forte Who destres toruid otherib counset o deed that ali together may enjo thehighest good, wil firsti ait endeavor to,in their love for himself, ut noto lea them to admire him that

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the doctrine may beariis name, nor to give them any ground whateve for nuy. Further, in conversationhe wil avoid referring to men' faulis, and wil tahecare to speah ni sparingi of human infirmity, buta tengthis human virtve or poWer an ho it canhe perfected oliat thus me ma striverio live a faras the can, accordin to the dictates of eason, notfrom ea or aversion, ut influence meret by the

XXVI. Excepi men, Weano no individual thing in nature, in the in os,hich, can ah delight. and whichwe cancioin With us in friendshi or an hin os companionship. herefore, haleve there is in nature besides men, a regar formur interest cloes notaequireus to preserve bui teache us, acCording toriis various uses, to preseruerit, o destro it, o to adapt it toturus in an Way WhateVer.

XXVII.

The advantage e derive rom hings externat torusis, hesides the experience an knowledge e gain byobserving them an by changing them romine formio another chien the preservatio of theiod and in his respect hos things areisspeciali useful that Canis sustain an nouris the od that ali iis parisca righil perform thei functions. For the more Ca-pable the bod is os bein affecte in many Ways, ando affectin externat odies in many Ways the more

But ver se things in nature appea tot of this hin heresore, to nouris theiod ascis required, it