4p18sc.md (3572B)
1 In these few remarks I have explained the causes of 2 human infirmity and inconstancy, and shown why men do not abide 3 by the precepts of reason. It now remains for me to show what 4 course is marked out for us by reason, which of the emotions are 5 in harmony with the rules of human reason, and which of them are 6 contrary thereto. But, before I begin to prove my Propositions 7 in detailed geometrical fashion, it is advisable to sketch them 8 briefly in advance, so that everyone may more readily grasp my 9 meaning. 10 11 As reason makes no demands contrary to nature, it demands, 12 that every man should love himself, should seek that which is 13 useful to him–I mean, that which is really useful to him, should 14 desire everything which really brings man to greater perfection, 15 and should, each for himself, endeavour as far as he can to 16 preserve his own being. This is as necessarily true, as that a 17 whole is greater than its part. (Cf. III. iv.) 18 19 Again, as virtue is nothing else but action in accordance 20 with the laws of one's own nature (IV. Def. viii.), and as no one 21 endeavours to preserve his own being, except in accordance with 22 the laws of his own nature, it follows, first, that the 23 foundation of virtue is the endeavour to preserve one's own 24 being, and that happiness consists in man's power of preserving 25 his own being; secondly, that virtue is to be desired for its 26 own sake, and that there is nothing more excellent or more useful 27 to us, for the sake of which we should desire it; thirdly and 28 lastly, that suicides are weak–minded, and are overcome by 29 external causes repugnant to their nature. Further, it follows 30 from Postulate iv., Part II., that we can never arrive at doing 31 without all external things for the preservation of our being or 32 living, so as to have no relations with things which are outside 33 ourselves. Again, if we consider our mind, we see that our 34 intellect would be more imperfect, if mind were alone, and could 35 understand nothing besides itself. There are, then, many things 36 outside ourselves, which are useful to us, and are, therefore, to 37 be desired. Of such none can be discerned more excellent, than 38 those which are in entire agreement with our nature. For if, for 39 example, two individuals of entirely the same nature are united, 40 they form a combination twice as powerful as either of them 41 singly. 42 43 Therefore, to man there is nothing more useful than 44 man–nothing, I repeat, more excellent for preserving their being 45 can be wished for by men, than that all should so in all points 46 agree, that the minds and bodies of all should form, as it were, 47 one single mind and one single body, and that all should, with 48 one consent, as far as they are able, endeavour to preserve their 49 being, and all with one consent seek what is useful to them all. 50 Hence, men who are governed by reason–that is, who seek what is 51 useful to them in accordance with reason, desire for themselves 52 nothing, which they do not also desire for the rest of mankind, 53 and, consequently, are just, faithful, and honourable in their 54 conduct. 55 56 Such are the dictates of reason, which I purposed thus 57 briefly to indicate, before beginning to prove them in greater 58 detail. I have taken this course, in order, if possible, to gain 59 the attention of those who believe, that the principle that every 60 man is bound to seek what is useful for himself is the foundation 61 of impiety, rather than of piety and virtue. 62 63 Therefore, after briefly showing that the contrary is the 64 case, I go on to prove it by the same method, as that whereby I 65 have hitherto proceeded. 66 67