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Corollary。… We may； under the guidance of reason； pursue the lesser evil
as though it were the greater good； and we may shun the lesser good；
which would be the cause of the greater evil。 For the evil； which is
here called the lesser； is really good； and the lesser good is really
evil； wherefore we may seek the former and shun the latter。 Q。E。D。
Prop。 LXVI。 We may； under the guidance of
reason； seek a greater good in the future
in preference to a lesser good in the
present； and we may seek a lesser evil in
the present in preference to a greater evil
in the future。
〃Maltim praesens minus prae majori futuro。〃 （Van Vloten）。 Bruder reads： 〃Malum praesens minus； quod
causa est faturi alicujus mali。〃 The last word of the latter is an obvious misprint； and is
corrected by the Dutch translator into 〃majoris boni。〃 （Pollock； p。 268； note。）
Proof。… If the mind could have an adequate knowledge of things future；
it would be affected towards what is future in the same way as towards
what is present （IV：lxii。）； wherefore； looking merely to reason； as in
this proposition we are assumed to do； there is no difference； whether
the greater good or evil be assumed as present； or assumed as future；
hence （IV：lxv。） we may seek a greater good in the future in preference
to a lesser good in the present； &c。 Q。E。D。
Corollary。… We may； under the guidance of reason； seek a lesser evil in
the present； because it is the cause of a greater good in the future；
and we may shun a lesser good in the present； because it is the cause
of a greater evil in the future。 This Corollary is related to the
foregoing Proposition as the Corollary to IV：lxv。 is related to the
said IV：lxv。
Note。… If these statements be compared with what we have pointed out
concerning the strength of the emotions in this Part up to Prop。 xviii。；
we shall readily see the difference between a man； who is led solely by
emotion or opinion； and a man； who is led by reason。 The former； whether
will or no； performs actions whereof he is utterly ignorant； the latter is
his own master and only performs such actions； as he knows are of primary
importance in life； and therefore chiefly； desires； wherefore I call the
former a slave； and the latter a free man； concerning whose disposition
and manner of life it will be well to make a few observations。
Prop。 LXVII。 A free man thinks of death
least of all things； and his wisdom is
a meditation not of death but of life。
Proof。… A free man is one who lives under the guidance of reason； who is
not led by fear （IV：lxiii。）； but who directly desires that which is good
（IV：lxiii。Coroll。）； in other words （IV：xxiv。）； who strives to act； to live；
and to preserve his being on the basis of seeking his own true advantage；
wherefore such an one thinks of nothing less than of death； but his wisdom
is a meditation of life。 Q。E。D
Prop。 LXVIII。 If men were born free；
they would； so long as they remained free；
form no conception of good and evil。
Proof。… I call free him who is led solely by reason； he； therefore； who
is born free； and who remains free； has only adequate ideas； therefore
（IV：lxiv。Coroll。） he has no conception of evil； or consequently （good
and evil being correlative） of good。 Q。E。D。
Note。… It is evident； from IV：iv。； that the hypothesis of this Proposition
is false and inconceivable； except in so far as we look solely to the
nature of man； or rather to God； not in so far as the latter is infinite；
but only in so far as he is the cause of man's existence。
This； and other matters which we have already proved； seem to have
been signifieded by Moses in the history of the first man。 For in that
narrative no other power of God is conceived； save that whereby he
created man； that is the power wherewith he provided solely for man's
advantage； it is stated that God forbade man； being free； to eat of the
tree of the knowledge of good and evil； and that； as soon as man should
have eaten of it； he would straightway fear death rather than desire to
live。 Further； it is written that when man had found a wife； who was in
entire harmony with his nature； he knew that there could be nothing in
nature which could be more useful to him； but that after he believed the
beasts to be like himself； he straightway began to imitate their emotions
（III：xxvii。）； and to lose his freedom； this freedom was afterwards
recovered by the patriarchs； led by the spirit of Christ； that is； by the
idea of God； whereon alone it depends； that man may be free； and desire for
others the good which he desires for himself； as we have shown above
（IV：xxxii。）。
Prop。 LXIX。 The virtue of a free man is seen
to be as great； when it declines dangers；
as when it overcomes them。
Proof。… Emotion can only be checked or removed by an emotion contrary to
itself； and possessing more power in restraining emotion （IV：vii。）。 But
blind daring and fear are emotions； which can be conceived as equally
great （IV：v。 and IV：iii。）： hence； no less virtue or firmness is required
in checking daring than in checking fear （III：lix。Note）； in other words
（Def。 of the Emotions：xl。 and xli。）； the free man shows as much virtue；
when he declines dangers； as when he strives to overcome them。 Q。E。D。
Corollary。… The free man is as courageous in timely retreat as in combat；
or； a free man shows equal courage or presence of mind； whether he elect
to give battle or to retreat。
Note。… What courage （animositas） is； and what I mean thereby； I explained
in III：lix。Note。 By danger I mean everything； which can give rise to any
evil； such as pain； hatred； discord； &c。
Prop。 LXX。 The free man； who lives among the
ignorant； strives； as far as he can； to avoid
receiving favours from them。
Proof。… Everyone judges what is good according to his disposition
（III：xxxix。Note）； wherefore an ignorant man； who has conferred a benefit
on another； puts his own estimate upon it； and； if it appears to be
estimated less highly by the receiver； will feel pain （III：xlii。）。 But
the free man only desires to join other men to him in friendship
（IV：xxxvii。）； not repaying their benefits with others reckoned as of like
value； but guiding himself and others by the free decision of reason；
and doing only such things as he knows to be of primary importance。
Therefore the free man； lest be should become hateful to the ignorant； or
follow their desires rather than reason； will endeavour； as far as he can；
to avoid receiving their favours。
Note。… I say； as far as he can。 For though men be ignorant； yet are they
men； and in cases of necessity could afford us human aid； the most
excellent of all things： therefore it is often necessary to accept favours
from them； and consequently to repay such favours in kind； we must；
therefore； exercise caution in declining favours； lest we should have the
appearance of despising those who bestow them； or of being； from
avaricious motives； unwilling to requite them； and so give ground for
offence by the very fact of striving to avoid it。 Thus； in declining
favours； we must look to the requirements of utility and courtesy。
Prop。 LXXI。 Only free men are thoroughly
grateful one to another。
Proof。… Only free men are thoroughly useful one to another； and
associated among themselves by the closest necessity of friendship
（IV：xxxv。；&Coroll。i。）； only such men endeavour； with mutual zeal of
love； to confer benefits on each other （IV：xxxvii。）； and； therefore；
only they are thoroughly grateful one to another。 Q。E。D。
Note。… The goodwill； which men who are led by blind desire have for one
another； is generally a bargaining or enticement； rather than pure goodwill。
Moreover； ingratitude is not an emotion。 Yet it is base； inasmuch as
it generally shows； that a man is affected by excessive hatred； anger；
pride； avarice； &c。 He who； by reason of his folly； knows not how to
return benefits； is not ungrateful； much less he who is not gained over
by the gifts of a courtesan to serve her lust； or by a thief to conceal
his thefts； or by any similar persons。 Contrariwise； such an one shows
a constant mind； inasmuch as he cannot by an gifts be corrupted； to his
own or the general hurt。
Prop。 LXXII。 The free man never acts fraudulently；
but always in good faith。
Proof。… If it be asked： What should a man's conduct be in a case where
he could by breaking faith free himself from the danger of present death？