 Part 5. Propositions 31 to 35 of the Ethics by Spinoza. Proposition 31. The third kind of knowledge depends on the mind, as its formal cause, in so far as the mind itself is eternal. Proof. The mind does not conceive anything under the form of eternity, except in so far as it conceives its own body under the form of eternity. Part 5. Proposition 29. That is, except in so far as it is eternal, Part 5. Propositions 21 and 23. Therefore, by the last proposition, in so far as it is eternal, it possesses the knowledge of God, which knowledge is necessarily adequate. Part 2. Proposition 46. Hence the mind, in so far as it is eternal, is capable of knowing everything which can follow from this given knowledge of God. Part 2. Proposition 40. In other words, of knowing things by the third kind of knowledge, see definition in Part 2, Proposition 40, Note 2. Whereof accordingly the mind, Part 3, Definition 1, in so far as it is eternal, is the adequate or formal cause of such knowledge. Quoter of Domestrandom. Note. In proportion therefore, as a man is more potent in this kind of knowledge, he will be more completely conscious of himself and of God. In other words, he will be more perfect and blessed, as will appear more clearly in the sequel. But we must here observe that, although we are already certain that the mind is eternal, in so far as it conceives things under the form of eternity, yet, in order that what we wish to show, may be more readily explained and better understood, we will consider the mind itself, as though it had just begun to exist and to understand things under the form of eternity, as indeed we have done here too. This we may do without any danger of error, so long as we are careful not to draw on any conclusion, unless our premises are plain. Proposition 32. Whatsoever we understand by the third kind of knowledge, we take delight in, and our delight is accompanied by the idea of God as cause. Proof. From this kind of knowledge arises the highest possible mental acquiescence, that is, Definition of the Emotions, 25, Pleasure, and this acquiescence is accompanied by the idea of the mind itself, Part 5, Proposition 27. And consequently, Part 5, Proposition 30, the idea also of God as cause. Quad error demonstrandum. Corollary. From the third kind of knowledge necessarily arises the intellectual love of God. From this kind of knowledge arises pleasure accompanied by the idea of God as cause, that is, Definition of the Emotions, 6. The love of God, not in so far as we imagine Him as present, Part 5, Proposition 29, but in so far as we understand Him to be eternal. This is what I call the intellectual love of God. Proposition 33. The intellectual love of God, which arises from the third kind of knowledge, is eternal. Proof. The third kind of knowledge is eternal. Part 5, Proposition 31, Part 1, Axiom 3. Therefore, by the same axiom, the love which arises therefrom is also necessarily eternal. Quad error demonstrandum. Note. Although this love towards God has, by the foregoing proposition, no beginning, it yet possesses all the perfections of love, just as though it had arisen as we feigned in the corollary of the last proposition. Nor is there here any difference, except that the mind possesses as eternal those same perfections which we feigned to accrue to it, and they are accompanied by the idea of God as eternal cause. If pleasure consists in the transition to a greater perfection, assuredly blessedness must consist in the mind being endowed by perfection itself. Proposition 34. The mind is, only while the body endures, subject to those emotions which are attributable to passions. Proof. Imagination is the idea where with the mind contemplates a thing as present. Part 2, Proposition 17, Note. Yet, this idea indicates rather the present disposition of the human body than the nature of the external thing. Part 2, Proposition 16, Corollary 2. Therefore, emotion, see general definition of emotions, is imagination, insofar as it indicates the present disposition of the body. Therefore, Part 5, Proposition 21, the mind is, only while the body endures, subject to emotions which are attributable to passions. Corollary. Hence it follows that no love save intellectual love is eternal. Note. If we look to man's general opinion, we shall see that they are indeed conscious of the eternity of their mind, but that they confuse eternity with duration and ascribe it to the imagination or the memory which they believe to remain after death. Proposition 35. God loves himself with an infinite intellectual love. Proof. God is absolutely infinite. Part 1, Definition 6. That is, Part 2, Definition 6. The nature of God rejoices in infinite perfection, and such rejoicing is Part 2, Proposition 3, accompanied by the idea of himself. That is, Part 1, Proposition 11, and Definition 1. The idea of his own cause. Now, this is what we have in Part 5, Proposition 32, Corollary, described as intellectual love. End of Part 5, Proposition 31 to 35. Part 5, Propositions 36 to 40 of the Ethics by Spinoza. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. The Ethics by Benedict de Spinoza. Translated by R. H. M. Alves. Part 5, Propositions 36 to 40. Proposition 36. The intellectual love of the mind towards God is that very love of God, whereby God loves himself, not insofar as his infinite, but insofar as he can be explained through the essence of the human mind, regarded under the form of eternity. In other words, the intellectual love of the mind towards God is part of the infinite love where with God loves himself. Proof. This love of the mind must be referred to the activities of the mind. Part 5, Proposition 32, Corollary. And Part 3, Proposition 3. It is itself indeed an activity whereby the mind regards itself accompanied by the idea of God as cause. Part 5, Proposition 32 and Corollary. That is, Part 1, Proposition 25, Corollary. And Part 2, Proposition 11, Corollary. An activity whereby God, insofar as he can be explained through the human mind, regards himself accompanied by the idea of himself. Therefore, by the last proposition, this love of the mind is part of the infinite love where with God loves himself. Corollary. Hence it follows that God, insofar as he loves himself, loves man, and consequently, that the love of God towards men and the intellectual love of the mind towards God are identical. From what has been said, we clearly understand where in our salvation or blessedness or freedom consists. Namely, in the constant and eternal love towards God or in God's love towards man. This love or blessedness is in the Bible called glory and not undeservedly. For whether this love be referred to God or to the mind, it may rightly be called aqueoussence of spirit, which definitions of the emotions, definitions 25 and 30, is not really distinguished from glory. Insofar as it is referred to God, it is Part 5, Proposition 35, Pleasure, if we may still use that term. Accompanied by the idea of itself and insofar as it is referred to the mind, it is the same. Part 5, Proposition 27. Again, since the essence of our mind consists solely in knowledge whereof the beginning and the foundation is God, Part 1, Proposition 15 and Part 2, Proposition 47 note, it becomes clear to us in what manner and way our mind as to its essence and existence follows from the divine nature and constantly depends on God. I have thought it worthwhile here to call attention to this. In order to show you by this example how the knowledge of particular things, which I have called intuitive or of the third kind, Part 2, Proposition 40, note 2 is potent and more powerful than the universal knowledge, which I have styled knowledge of the second kind. For although in Part 1 I showed in general terms that all things and consequently also the human mind depend on the essence and existence on God, yet that demonstration, though legitimate and placed beyond the chances of doubt, does not affect our mind so much as when the same conclusion is derived from the actual essence of some particular thing, which we say depends on God. Proposition 37. There is nothing in nature which is contrary to this intellectual love which can take it away. Proof. This intellectual love follows necessarily from the nature of the mind insofar as the letter is regarded through the nature of God as an eternal truth. Part 5, Propositions 33 and 29. If therefore there should be anything which would be contrary to this love, that thing would be contrary to that which is true. Consequently, that which should be able to take away this love would cause that which is true to be false and obvious absurdity. Therefore, there is nothing in nature which etc. Cordera demonstrandum. Note, the axiom of Part 4 has reference to particular things so far as they are regarded in relation to a given time and place. Of this, I think, no one can doubt. Proposition 38. In proportion as the mind understands more things by the second and third kind of knowledge, it is less subject to those emotions which are evil and stands in less fear of death. Proof. The mind's essence consists in knowledge. Part 2, Proposition 11. Therefore, in proportion as the mind understands more things by the second and third kinds of knowledge, the greater will be the part of it that endures. Part 5, Propositions 29 and 23. And consequently, by the last proposition, the greater will be the part that is not touched by the emotions which are contrary to our nature or, in other words, evil. Part 4, Proposition 30. Thus, in proportion as the mind understands more things by the second and third kinds of knowledge, the greater will be the part of it that remains unimpaired and consequently less subject to emotions etc. Cordero demonstrandum. Note. Hence, we understand that point which I touched on in Part 4, Proposition 39 note and which I promised to explain in this part, namely that death becomes less hurtful in proportion as the mind's clear and distinct knowledge is greater and consequently, in proportion as the mind loves God more. Again, since from the third kind of knowledge arises the highest possible acquiescence, Part 5, Proposition 27, that follows that the human mind can attain to being of such a nature that the part 0 of which we have shown to perish with the body, Part 5, Proposition 21, should be of little importance when compared with the part which endures. But I will soon treat of the subject at greater length. Proposition 39. He who possesses a body capable of the greatest number of activities possesses a mind whereof the greatest part is eternal. Proof. He who possesses a body capable of the greatest number of activities is least agitated by those emotions which are evil. Part 4, Proposition 38, that is, Part 4, Proposition 30, by those emotions which are contrary to our nature. Therefore, Part 5, Proposition 10, he possesses the power of arranging and associating the modifications of the body according to the intellectual order and consequently of bringing it about that all the modifications of the body should be referred to the idea of God. When it will come to pass that Part 5, Proposition 15, he will be affected with love towards God, which Part 5, Proposition 16, must occupy or constitute the chief part of the mind. Therefore, Part 5, Proposition 33, such a man will possess a mind whereof the chief part is eternal. Cordero demonstrandum. Note. Since human bodies are capable of the greatest number of activities, there is no doubt that they may be of such a nature that they may be referred to minds possessing a great knowledge of themselves and of God and whereof the greatest or chief part is eternal and therefore that they should scarcely fear death. But in order that this may be understood more clearly, we must here call to mind that we live in a state of perpetual variation and according as we are changed for the better or the worse, we are called happy or unhappy. For here, who from being an infant or a child becomes a corpse is called unhappy. Whereas it is set down to happiness if we have been able to live through the whole period of life with a sound mind in a sound body. And in reality, he who as in the case of an infant or a child has a body capable of very few activities and depending for the most part on external causes has a mind which considered in itself alone is scarcely conscious of itself or of God or of things. Whereas he who has a body capable of very many activities has a mind which considered in itself alone is highly conscious of itself of God and of things. In this life, therefore, we primarily endeavor to bring it about that the body of a child and so far as its nature allows and can be used as there too may be changed into something else capable of very many activities and referable to a mind which is highly conscious of itself of God and of things. And we desire so to change it that what is referred to its imagination and memory may become insignificant in comparison with its intellect as I have already said in the note to the last proposition. Proposition 14. In proportion as each thing possesses more of perfection so is it more active and less passive. And vice versa, in proportion as it is more active so is it more perfect. Proof. In proportion as each thing is more perfect it possesses more of reality. Part 2, Definition 6. And consequently, Part 3, Proposition 3 and note it is to that extent more active and less passive. This demonstration may be reversed and thus prove that in proportion as a thing is more active so is it more perfect. Quarter demonstrandum. Corollary. Hence it follows that the part of the mind which endures be it great or small is more perfect than the rest. For the eternal part of the mind, Part 5, Propositions 23 and 29 is the understanding through which alone we are said to act. Part 3, Proposition 3. The part which we have shown to perish is the imagination. Part 5, Proposition 21 through which only we are said to be passive. Part 3, Propositions 3 and the general definitions of the emotions. Therefore, the former be it great or small is more perfect than the latter. Quarter demonstrandum. Note. Such are the doctrines which I had purposed to set forth concerning the mind in so far as it is regarded without relation to the body. Whence as also from Part 1, Proposition 21 and other places it is plain that our mind in so far as it understands is an eternal mode of thinking which is determined by another eternal mode of thinking and this other by third and so on to infinity so that all taken together at once constitute the eternal and infinite intellect of God. End of Part 5, Propositions 36 to 40. Part 5, Propositions 41 to 42 of the Attics by Spinoza. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. Recording by Diana Meilinger. The Attics by Benedict Spinoza. Translated by R. A. Jamm Alves. Part 5, Propositions 41 to 42. Proposition 41. Even if we did not know that our mind is eternal, we should still consider as of primary importance, piety and religion and generally all things which, in Part 4, we show to be attributable to courage and hind-mindedness. Proof. The first and only foundation of virtue or the rule of right living is Part 4, Proposition 22, Corollary and Proposition 24. Seeking one's own true interest. Now, while we determined what reason prescribes as useful, we took no account of the mind's eternity, which has only become known to us in this fifth part. Although we were ignorant at that time that the mind is eternal, we nevertheless stated that the qualities attributable to courage and hind-mindedness are of primary importance. Therefore, even if we were still ignorant of this doctrine, we should yet put the aforesaid precepts of reason in the first place. Court Era Demonstrantum. Note. The general belief of the multitude seems to be different. Most people seem to believe that they are free insofar as they may obey their lusts and that they see their rights insofar as they are bound to live according to the commandments of the Divine Law. They, therefore, believe that piety, religion, and generally all things attributable to firmness of mind, are burdens which, after death, they hope to lay aside and to receive the reward of their bondage, that is, for their piety and religion. It is not only by this hope, but also, and chiefly, by the fear of being horribly punished after death are induced to live according to the Divine Commandments, so far as their feeble and infirm spirit will carry them. If man had not this hope and this fear, but believed that the mind perishes with the body and that no hope of prolonged life remains for the wretches who are broken down with the burden of piety, they would return to their own inclinations, controlling everything in accordance with their lusts and desiring to obey fortune rather than themselves. Such a course appears to me not less absurd than if a man, because he does not believe that he can by wholesome food sustain his body forever, should wish to cram himself with poisons and deadly fire, or if, because he sees that the mind is not eternal or immortal, he should prefer to be out of his mind altogether and to live without the use of reason. These ideas are so absurd as to be scarcely worth refuting. Proposition 42 Blessedness is not the reward of virtue, but virtue itself. Neither do we rejoice therein, because we control our lusts, but contrary wise, because we rejoice therein, we are able to control our lusts. Proof Blessedness consists in love towards God. Part 5, Proposition 36 and Note Which love springs from the third kind of knowledge. Part 5, Proposition 32, Corollary Therefore this love, Part 3, Proposition 3 and 59, must be referred to the mind in so far as the latter is active. Therefore, Part 4, Definition 8, it is virtue itself. This was our first point. Again, in proportion as the mind rejoices more in this divine love or blessedness, so does it the more understand. Part 5, Proposition 32 That is, Part 5, Proposition 3, Corollary So much the more power has it over the emotions. And, Part 5, Proposition 38, so much the less is its subject to those emotions which are evil. Therefore, in proportion as the mind rejoices in this divine love or blessedness, so has it the power of controlling lusts. And, since you empowering controlling the emotions consists solely in the understanding, it follows that no one rejoices in blessedness because he has controlled his lusts. But, contrary wise, his power of controlling his lusts arises from this blessedness itself. Quote Aero Demonstranden Note I have thus completed all I wish to set forth touching the mind's power over the emotions that demines freedom. Once it appears, how potent is the wise man and how much he surpasses the ignorant man who is driven only by his lusts. For the ignorant man is not only distracted in various ways by external causes without ever gaining the true acquiescence of his spirit, but moreover lives as it were unwitting of himself and of God and of things, and as soon as he seizes to suffer, seizes also to be. Whereas the wise man, in so far as he is regarded as such, is casually at all disturbed in spirit, but being conscious of himself and of God and of things by a certain eternal necessity, never seizes to be but always possesses true acquiescence of his spirit. If the way which I have pointed out as leading to this result seems exceedingly hard, it may nevertheless be discovered. Needs must it be hard, since it is so seldom found. How would it be possible, if salvation were ready to our hand and could without great labour be found, that it should be by almost all men neglected, but all things excellent are as difficult as they are rare. End of Part 5 Proposition 41-42 End of Part 5 The Ethics by Benedict de Spinoza