| E4PREF | PREFACE. Human infirmity in moderating and checking the emotions I name bondage:... |
| E4D1 | DEF. 1. By good I mean that which we certainly know to be useful to us. |
| E4D2 | DEF. 2. By evil I mean that which we certainly know to be a hindrance to us in the attainment of any good. |
| E4D3 | DEF. 3. Particular things I call contingent in so far as, while regarding their essence only, we find nothi... |
| E4D4 | DEF. 4. Particular things I call possible in so far as, while regarding the causes whereby they must be pro... |
| E4D5 | DEF. 5. By conflicting emotions I mean those which draw a man in different directions, though they are of t... |
| E4D6 | DEF. 6. What I mean by emotion felt towards a thing, future, present, and past, I explained in E3P18N1... |
| E4D7 | DEF. 7. By an end, for the sake of which we do something, I mean a desire. |
| E4D8 | DEF. 8. By virtue (virtus) and power I mean the same thing; that is (E3P7), virtue, in so... |
| E4A | AXIOM. There is no individual thing in nature, than which there is not another more powerful and strong. W... |
| E4P1 | PROP. 1. No positive quality possessed by a false idea is removed by the presence of what is true, in virtue... |
| E4P2 | PROP. 2. We are only passive, in so far as we are a part of Nature, which cannot be conceived by itself with... |
| E4P3 | PROP. 3. The force whereby a man persists in existing is limited, and is infinitely surpassed by the power o... |
| E4P4 | PROP. 4. It is impossible, that man should not be a part of Nature, or that he should be capable of undergoi... |
| E4P4C | PROP. 4, Cor. Hence it follows, that man is necessarily always a prey to his passions, that he follows and obeys... |
| E4P5 | PROP. 5. The power and increase of every passion, and its persistence in existing are not defined by the pow... |
| E4P6 | PROP. 6. The force of any passion or emotion can overcome the rest of a man's activities or power, so that t... |
| E4P7 | PROP. 7. An emotion can only be controlled or destroyed by another emotion contrary thereto, and with more p... |
| E4P7C | PROP. 7, Cor. An emotion, in so far as it is referred to the mind, can only be controlled or destroyed through an... |
| E4P8 | PROP. 8. The knowledge of good and evil is nothing else but the emotions of pleasure or pain, in so far as w... |
| E4P9 | PROP. 9. An emotion, whereof we conceive the cause to be with us at the present time, is stronger than if we... |
| E4P9C | PROP. 9, Cor. The image of something past or future, that is, of a thing which we regard as in relation to time p... |
| E4P10 | PROP. 10. Towards something future, which we conceive as close at hand, we are affected more intensely, than... |
| E4P10C | PROP. 10, Cor. From the remarks made in E4D6 of this part it follows that, if objects are separated... |
| E4P11 | PROP. 11. An emotion towards that which we conceive as necessary is, when other conditions are equal, more in... |
| E4P12 | PROP. 12. An emotion towards a thing, which we know not to exist at the present time, and which we conceive a... |
| E4P12C | PROP. 12, Cor. An emotion towards a thing, which we know not to exist in the present, and which we conceive as con... |
| E4P13 | PROP. 13. Emotion towards a thing contingent, which we know not to exist in the present, is, other conditions... |
| E4P14 | PROP. 14. A true knowledge of good and evil cannot check any emotion by virtue of being true, but only in so... |
| E4P15 | PROP. 15. Desire arising from the knowledge of good and bad can be quenched or checked by many of the other d... |
| E4P16 | PROP. 16. Desire arising from the knowledge of good and evil, in so far as such knowledge regards what is fut... |
| E4P17 | PROP. 17. Desire arising from the true knowledge of good and evil, in so far as such knowledge is concerned w... |
| E4P18 | PROP. 18. Desire arising from pleasure is, other conditions being equal, stronger than desire arising from pa... |
| E4P19 | PROP. 19. Every man, by the laws of his nature, necessarily desires or shrinks from that which he deems to be... |
| E4P20 | PROP. 20. The more every man endeavours, and is able to seek what is useful to him--in other words, to preser... |
| E4P21 | PROP. 21. No one can desire to be blessed, to act rightly, and to live rightly, without at the same time wish... |
| E4P22 | PROP. 22. No virtue can be conceived as prior to this endeavour to preserve one's own being. |
| E4P22C | PROP. 22, Cor. The effort for self-preservation is the first and only foundation of virtue. For prior to this prin... |
| E4P23 | PROP. 23. Man, in so far as he is determined to a particular action because he has inadequate ideas, cannot b... |
| E4P24 | PROP. 24. To act absolutely in obedience to virtue is in us the same thing as to act, to live, or to preserve... |
| E4P25 | PROP. 25. No one wishes to preserve his being for the sake of anything else. |
| E4P26 | PROP. 26. Whatsoever we endeavour in obedience to reason is nothing further than to understand; neither does... |
| E4P27 | PROP. 27. We know nothing to be certainly good or evil, save such things as really conduce to understanding,... |
| E4P28 | PROP. 28. The mind's highest good is the knowledge of God, and the mind's highest virtue is to know God. |
| E4P29 | PROP. 29. No individual thing, which is entirely different from our own nature, can help or check our power o... |
| E4P30 | PROP. 30. A thing cannot be bad for us through the quality which it has in common with our nature, but it is... |
| E4P31 | PROP. 31. In so far as a thing is in harmony with our nature, it is necessarily good. |
| E4P31C | PROP. 31, Cor. Hence it follows, that, in proportion as a thing is in harmony with our nature, so is it more usefu... |
| E4P32 | PROP. 32. In so far as men are a prey to passion, they cannot, in that respect, be said to be naturally in ha... |
| E4P33 | PROP. 33. Men can differ in nature, in so far as they are assailed by those emotions, which are passions, or... |
| E4P34 | PROP. 34. In so far as men are assailed by emotions which are passions, they can be contrary one to another. |
| E4P35 | PROP. 35. In so far only as men live in obedience to reason, do they always necessarily agree in nature. |
| E4P35C1 | PROP. 35, Cor. 1. There is no individual thing in nature, which is more useful to man, than a man who lives in obedie... |
| E4P35C2 | PROP. 35, Cor. 2. As every man seeks most that which is useful to him, so are men most useful one to another. |
| E4P36 | PROP. 36. The highest good of those who follow virtue is common to all, and therefore all can equally rejoice... |
| E4P37 | PROP. 37. The good which every man, who follows after virtue, desires for himself he will also desire for oth... |
| E4P38 | PROP. 38. Whatsoever disposes the human body, so as to render it capable of being affected in an increased nu... |
| E4P39 | PROP. 39. Whatsoever brings about the preservation of the proportion of motion and rest, which the parts of t... |
| E4P40 | PROP. 40. Whatsoever conduces to man's social life, or causes men to live together in harmony, is useful, whe... |
| E4P41 | PROP. 41. Pleasure in itself is not bad but good: contrariwise, pain in itself is bad. |
| E4P42 | PROP. 42. Mirth cannot be excessive, but is always good; contrariwise, Melancholy is always bad. |
| E4P43 | PROP. 43. Stimulation may be excessive and bad; on the other hand, grief may be good, in so far as stimulatio... |
| E4P44 | PROP. 44. Love and desire may be excessive. |
| E4P45 | PROP. 45. Hatred can never be good. |
| E4P45C1 | PROP. 45, Cor. 1. Envy, derision, contempt, anger, revenge, and other emotions attributable to hatred, or arising the... |
| E4P45C2 | PROP. 45, Cor. 2. Whatsoever we desire from motives of hatred is base, and in a State unjust. |
| E4P46 | PROP. 46. He, who lives under the guidance of reason, endeavours, as far as possible, to render back love, or... |
| E4P47 | PROP. 47. Emotions of hope and fear cannot be in them selves good. |
| E4P48 | PROP. 48. The emotions of over-esteem and disparagement are always bad. |
| E4P49 | PROP. 49. Over-esteem is apt to render its object proud. |
| E4P50 | PROP. 50. Pity, in a man who lives under the guidance of reason, is in itself bad and useless. |
| E4P51 | PROP. 51. Approval is not repugnant to reason, but can agree therewith and arise therefrom. |
| E4P52 | PROP. 52. Self-approval may arise from reason, and that which arises from reason is the highest possible. |
| E4P53 | PROP. 53. Humility is not a virtue, or does not arise from reason. |
| E4P54 | PROP. 54. Repentance is not a virtue, or does not arise from reason; but he who repents of an action is doubl... |
| E4P55 | PROP. 55. Extreme pride or dejection indicates extreme ignorance of self. |
| E4P56 | PROP. 56. Extreme pride or dejection indicates extreme infirmity of spirit. |
| E4P56C | PROP. 56, Cor. Hence it most clearly follows, that the proud and the dejected specially fall a prey to the emotion... |
| E4P57 | PROP. 57. The proud man delights in the company of , flatterers and parasites, but hates the company of the h... |
| E4P58 | PROP. 58. Honour (gloria) is not repugnant to reason, but may arise therefrom. |
| E4P59 | PROP. 59. To all the actions, whereto we are determined by emotion wherein the mind is passive, we can be det... |
| E4P60 | PROP. 60. Desire arising from a pleasure or pain, that is not attributable to the whole body, but only to one... |
| E4P61 | PROP. 61. Desire which springs from reason cannot be excessive. |
| E4P62 | PROP. 62. In so far as the mind conceives a thing under the dictates of reason, it is affected equally, wheth... |
| E4P63 | PROP. 63. He who is led by fear, and does good in order to escape evil, is not led by reason. |
| E4P63C | PROP. 63, Cor. Under desire which springs from reason, we seek good directly, and shun evil indirectly. |
| E4P64 | PROP. 64. The knowledge of evil is an inadequate knowledge. |
| E4P64C | PROP. 64, Cor. Hence it follows that, if the human mind possessed only adequate ideas, it would form no conception... |
| E4P65 | PROP. 65. Under the guidance of reason we should pursue the greater of two goods and the lesser of two evils. |
| E4P65C | PROP. 65, Cor. We may, under the guidance of reason, pursue the lesser evil as though it were the greater good, an... |
| E4P66 | PROP. 66. We may, under the guidance of reason, seek a greater good in the future in preference to a lesser g... |
| E4P66C | PROP. 66, Cor. We may, under the guidance of reason, seek a lesser evil in the present, because it is the cause of... |
| E4P67 | PROP. 67. A free man thinks of death least of all things; and his wisdom is a meditation not of death but of... |
| E4P68 | PROP. 68. If men were born free, they would, so long as they remained free, form no conception of good and ev... |
| E4P69 | PROP. 69. The virtue of a free man is seen to be as great, when it declines dangers, as when it overcomes the... |
| E4P69C | PROP. 69, Cor. The free man is as courageous in timely retreat as in combat; or, a free man shows equal courage or... |
| E4P70 | PROP. 70. The free man, who lives among the ignorant, strives, as far as he can, to avoid receiving favours f... |
| E4P71 | PROP. 71. Only free men are thoroughly grateful one to another. |
| E4P72 | PROP. 72. The free man never acts fraudently, but always in good faith. |
| E4P73 | PROP. 73. The man, who is guided by reason, is more free in a State, where he lives under a general system of... |
| E4APND | APPENDIX. What I have said in this Part concerning the right way of life has not... |