Note.- Between derision (which I have in Coroll. I. stated to be bad) and laughter I recognize a great difference. For laughter, as also jocularity, is merely pleasure; therefore, so long as it be not excessive, it is in itself good (IV:xli.). Assuredly nothing forbids man to enjoy himself, save grim and gloomy superstition. For why is it more lawful to satiate one's hunger and thirst than to drive away one's melancholy? I reason, and have convinced myself as follows: No deity, nor anyone else, save the envious, takes pleasure in my infirmity and discomfort, nor sets down to my virtue the tears, sobs, fear, and the like, which axe signs of infirmity of spirit; on the contrary, the greater the pleasure wherewith we are affected, the greater the perfection whereto we pass; in other words, the more must we necessarily partake of the divine nature. Therefore, to make use of what comes in our way, and to enjoy it as much as possible (not to the point of satiety, for that would not be enjoyment) is the part of a wise man. I say it is the part of a wise man to refresh and recreate himself with moderate and pleasant food and drink, and also with perfumes, with the soft beauty of growing plants, with dress, with music, with many sports, with theatres, and the like, such as every man may make use of without injury to his neighbour. For the human body is composed of very numerous parts, of diverse nature, which continually stand in need of fresh and varied nourishment, so that the whole body may be equally capable of performing all the actions, which follow from the necessity of its own nature; and, consequently, so that the mind may also be equally capable of - understanding many things simultaneously. This way of life, then, agrees best with our principles, and also with general practice; therefore, if there be any question of another plan, the plan we have mentioned is the best, and in every way to be commended. There is no need for me to set forth the matter more clearly or in more detail.
Prop. XLVI. He, who lives under the guidance of reason, endeavours, as far as possible, to render back love, or kindness, for other men's hatred, anger, contempt, &c., towards him.
Proof.- All emotions of hatred are bad (IV:xlv.Coroll.i.); therefore he who lives under the guidance of reason will endeavour, as far as possible, to avoid being assailed by, such emotions (IV:xix.); consequently, he will also endeavour to prevent others being so aspect (IV:xxxvii.). But hatred is increased by being reciprocated, and can be quenched by love III:xliii.), so that hatred may pass into love (III:xliv.); therefore he who lives under the guidance of reason will endeavour to repay hatred with love, that is, with kindness. Q.E.D.
Note.- He who chooses to avenge wrongs with hatred is assuredly, wretched.
But he, who strives to conquer hatred with love, fights his battle in joy and confidence; he withstands many as easily as one, and has very little need of fortune's aid. Those whom he vanquishes yield joyfully, not through failure, but through increase in their powers; all these consequences follow so plainly from the mere definitions of love and understanding, that I have no need to prove them in detail.
Prop. XLVII. Emotions of hope and fear cannot be in themselves good.
Proof.- Emotions of hope and fear cannot exist without pain. For fear is pain (Def. of the Emotions:xiii.), and hope (Def. of the Emotions, Explanation xii. and xiii.) cannot exist without fear; therefore (IV. xli.) these emotions cannot be good in themselves, but only in so far as they can restrain excessive pleasure (IV:xliii.). Q.E.D.
Note.- We may add, that these emotions show defective knowledge and an absence of power in the mind; for the same reason confidence, despair, joy, and disappointment are signs of a want of mental power. For although confidence and joy are pleasurable emotions, they, nevertheless imply a preceding, pain, namely, hope and fear. Wherefore the more we endeavour to be guided by reason, the less do we depend on hope; we endeavour to free ourselves from fear, and, as far as we can, to dominate fortune, directing our actions by the sure counsels of wisdom.
Prop. XLVIII. The emotions of over-esteem and disparagement are always bad.
Proof.- These emotions (see Def. of the Emotions, xxi., xxii.) are repugnant to reason; and are therefore (IV. xxvi., IV:xxvii.) bad. Q.E.D.
Prop. XLIX. Over-esteem is apt to render its object proud.
Proof.- If we see that any one rates us too highly, for love's sake, we are apt to become elated (III:xli.), or to be pleasurably affected Def. of the Emotions:xxx.); the good which we hear of ourselves we readily believe (III:xxv.); and therefore, for love's sake, rate ourselves too highly; in other words, we are apt to become proud. Q.E.D.
Prop. L. Pity, in a man who lives under the guidance of reason, is in itself bad and useless.
Proof.- Pity (Def. of the Emotions:xviii.) is a pain, and therefore (IV:xli.) is in itself bad. The good effect which follows, namely, our endeavour to free the object of our pity from misery, is an action which we desire to do solely at the dictation of reason (IV:xxxvii.); only at the dictation of reason are we able to perform any action, which we know for certain to be good (IV:xxvii.); thus, in a man who lives under the guidance of reason, pity in itself is useless and bad. Q.E.D.
Note.- He who rightly realizes, that all things follow from the necessity of the divine nature, and come to pass in accordance with the eternal laws and rules of nature, will not find anything worthy of hatred, derision, or contempt, nor will he bestow pity on anything, but to the utmost extent of human virtue he will endeavour to do well, as the saying is, and to rejoice.
