5p4csc.md (2345B)
1 Seeing that there is nothing which is not followed by 2 an effect (I. xxxvi.), and that we clearly and distinctly 3 understand whatever follows from an idea, which in us is adequate 4 (II. xl.), it follows that everyone has the power of clearly and 5 distinctly understanding himself and his emotions, if not 6 absolutely, at any rate in part, and consequently of bringing it 7 about, that he should become less subject to them. To attain 8 this result, therefore, we must chiefly direct our efforts to 9 acquiring, as far as possible, a clear and distinct knowledge of 10 every emotion, in order that the mind may thus, through emotion, 11 be determined to think of those things which it clearly and 12 distinctly perceives, and wherein it fully acquiesces: and thus 13 that the emotion itself may be separated from the thought of an 14 external cause, and may be associated with true thoughts; whence 15 it will come to pass, not only that love, hatred, &c. will be 16 destroyed (V. ii.), but also that the appetites or desires, which 17 are wont to arise from such emotion, will become incapable of 18 being excessive (IV. lxi.). For it must be especially remarked, 19 that the appetite through which a man is said to be active, and 20 that through which he is said to be passive is one and the same. 21 For instance, we have shown that human nature is so constituted, 22 that everyone desires his fellow–men to live after his own 23 fashion (III. xxxi. note); in a man, who is not guided by 24 reason, this appetite is a passion which is called ambition, and 25 does not greatly differ from pride; whereas in a man, who lives 26 by the dictates of reason, it is an activity or virtue which is 27 called piety (IV. xxxvii. note. i. and second proof). In like 28 manner all appetites or desires are only passions, in so far as 29 they spring from inadequate ideas; the same results are 30 accredited to virtue, when they are aroused or generated by 31 adequate ideas. For all desires, whereby we are determined to 32 any given action, may arise as much from adequate as from 33 inadequate ideas (IV. lix.). Than this remedy for the emotions 34 (to return to the point from which I started), which consists in 35 a true knowledge thereof, nothing more excellent, being within 36 our power, can be devised. For the mind has no other power save 37 that of thinking and of forming adequate ideas, as we have shown 38 above (III. iii.). 39 40