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incredible； what shall we say of infants？ A man of ripe age deems their
nature so unlike his own； that he can only be persuaded that he too has
been an infant by the analogy of other men。 However； I prefer to leave such
questions undiscussed； lest I should give ground to the superstitious for
raising new issues。
Prop。 XL。 Whatsoever conduces to man's
social life； or causes men to live
together in harmony； is useful； whereas
whatsoever brings discord into a State is bad。
Proof。… For whatsoever causes men to live together in harmony also causes
them to live according to reason （IV：xxxv。）； and is therefore （IV：xxvi。
and IV：xxvii。） good； and （for the same reason） whatsoever brings about
discord is bad。 Q。E。D。
Prop。 XLI。 Pleasure in itself is not
bad but good： contrariwise； pain in
itself is bad。
Proof。… Pleasure （III：xi。&Note） is emotion； whereby the body's power of
activity is increased or helped； pain is emotion； whereby the body's power
of activity is diminished or checked； therefore （IV：xxxviii。） pleasure in
itself is good； &c。 Q。E。D。
Prop。 XLII。 Mirth cannot be excessive；
but is always good； contrariwise；
Melancholy is always bad。
Proof。… Mirth （see its Def。 in III：xi。Note） is pleasure。 which； in so
far as it is referred to the body； consists in all parts of the body being
affected equally： that is （III：xi。）； the body's power of activity is
increased or aided in such a manner； that the several parts maintain their
former proportion of motion and rest； therefore Mirth is always good
（IV。 xxxix。）； and cannot be excessive。 But Melancholy （see its Def。 in
the same note to III：xi。Note） is pain； which； in so far as it is referred
to the body； consists in the absolute decrease or hindrance of the body's
power of activity； therefore （IV：xxxviii。） it is always bad。 Q。E。D。
Prop。 XLIII。 Stimulation may be excessive
and bad； on the other hand； grief may be
good； in so far as stimulation or pleasure
is bad。
Proof。… Localized pleasure or stimulation （titillatio） is pleasure； which；
in so far as it is referred to the body； consists in one or some of its
parts being affected more than the rest （see its Definition； III：xi。Note）；
the power of this emotion may be sufficient to overcome other actions of
the body （IV：vi。）； and may remain obstinately fixed therein； thus rendering
it incapable of being affected in a variety of other ways： therefore
（IV：xxxviii。） it may be bad。 Again； grief； which is pain； cannot as such
be good （IV：xli。）。 But； as its force and increase is defined by the power
of an external cause compared with our own （IV：v。）； we can conceive
infinite degrees and modes of strength in this emotion （IV：iii。）；
we can； therefore； conceive it as capable of restraining stimulation；
and preventing its becoming excessive； and hindering the body's
capabilities； thus； to this extent； it will be good。 Q。E。D。
Prop。 XLIV。 Love and desire may be excessive。
Proof。… Love is pleasure； accompanied by the idea of an external cause
（Def_of_Emotions：vi。）； therefore stimulation； accompanied by the idea of
an external cause is love （III：xi。Note）； hence love maybe excessive。
Again； the strength of desire varies in proportion to the emotion from
which it arises （III：xxxvii。）。 Now emotion may overcome all the rest of
men's actions （IV：vi。）； so； therefore； can desire； which arises from the
same emotion； overcome all other desires； and become excessive； as we
showed in the last proposition concerning stimulation。
Note。… Mirth； which I have stated to be good； can be conceived more easily
than it can be observed。 For the emotions； whereby we are daily assailed；
are generally referred to some part of the body which is affected more than
the rest； hence the emotions are generally excessive； and so fix the mind
in the contemplation of one object； that it is unable to think of others；
and although men； as a rule； are a prey to many emotions … and very few
are found who are always assailed by one and the same … yet there are
cases； where one and the same emotion remains obstinately fixed。 We
sometimes see men so absorbed in one object； that； although it be not
present； they think they have it before them； when this is the case with a
man who is not asleep； we say he is delirious or mad； nor are those persons
who are inflamed with love； and who dream all night and all day about
nothing but their mistress； or some woman； considered as less mad； for
they are made objects of ridicule。 But when a miser thinks of nothing but
gain or money； or when an ambitious man thinks of nothing but glory； they
are not reckoned to be mad； because they are generally harmful； and are
thought worthy of being hated。 But； in reality； Avarice； Ambition； Lust；
&c。； are species of madness； though they may not be reckoned among diseases。
Prop。 XLV。 Hatred can never be good。
Proof。… When we hate a man； we endeavour to destroy him （III。xxxix。）；
that is （IV：xxxvii。）； we endeavour to do something that is bad。
Therefore； &c。 Q。E。D。
N。B。 Here； and in what follows； I mean by hatred only hatred towards men。
Corollary I。… Envy； derision； contempt； anger； revenge； and other emotions
attributable to hatred； or arising therefrom； are bad； this is evident from
III：xxxix。 and IV：xxxvii。
Corollary II。… Whatsoever we desire from motives of hatred is base； and in
a State unjust。 This also is evident from III：xxxix。； and from the
definitions of baseness and injustice in IV：xxxvii。Note。
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