The Road to Inner Freedom: The Ethics

The Road to Inner Freedom: The Ethics

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Overview

The Road to Inner Freedom: The Ethics by Benedict de Spinoza

The seventeenth century Dutch philosopher views the ability to experience rational love of God as the key to mastering the contradictory and violent human emotions.

Product Details

ISBN-13: 9781497675780
Publisher: Philosophical Library/Open Road
Publication date: 12/02/2014
Sold by: Barnes & Noble
Format: NOOK Book
Pages: 213
Sales rank: 927,945
File size: 556 KB

About the Author

Baruch or Benedict de Spinoza was a Dutch philosopher of Portuguese Jewish origin. Born Benedito de Espinosa; 24 November 1632 – 21 February 1677, in Amsterdam, the son of Portuguese Jewish refugees who had fled from the persecution of the Spanish Inquisition. Although reared in the Jewish community, he rebelled against its religious views and practices, and at the age of 24 was formally excommunicated from the Portuguese-Spanish Synagogue of Amsterdam. He was thus effectively cast out of the Jewish world and joined a group of nonconfessional Christians (although he never became a Christian), the Collegiants, who professed no creeds or practices but shared a spiritual brotherhood. He was also involved with the Quaker mission in Amsterdam. Spinoza eventually settled in The Hague, where he lived quietly, studying philosophy, science, and theology, discussing his ideas with a small circle of independent thinkers, and earning his living as a lens grinder. He corresponded with some of the leading philosophers and scientists of his time and was visited by Leibniz and many others. He is said to have refused offers to teach at Heidelberg or to be court philosopher for the Prince of Conde. During his lifetime he published only two works, The Principles of Descartes’ Philosophy (1666) and the Theological Political Tractatus (1670). In the first his own theory began to emerge as the consistent consequence of that of Descartes. In the second, he gave his reasons for rejecting the claims of religious knowledge and elaborated his theory of the independence of the state from all religious factions. It was only after his death (probably caused by consumption resulting from glass dust), that his major work, the Ethics, appeared in his Opera Posthuma. This work, in which he opposed Descartes’ mind-body dualism, presented the full metaphysical basis of his pantheistic view. Today, he is considered one of the great rationalists of 17th-century philosophy, laying the groundwork for the 18th century Enlightenment and modern biblical criticism. Spinoza’s influence on the Enlightenment, on the Romantic Age, and on modern secularism has been of extreme importance. Dr. Dagobert D. Runes, the founder of the Philosophical Library, and Albert Einstein were not only close friends and colleagues; they both regarded Spinoza as the greatest of modern philosophers.

Read an Excerpt

The Road to Inner Freedom

The Ethics


By Baruch Spinoza, Dagobert D. Runes

Philosophical Library

Copyright © 1957 Philosophical Library, Inc.
All rights reserved.
ISBN: 978-1-4976-7578-0



CHAPTER 1

The Origin and Nature of Emotions


Mathematics and the Emotional Life


Most writers on the emotions and on human conduct seem to be treating rather of matters outside nature than of natural phenomena following nature's general laws. They appear to conceive man to be situated in nature as a kingdom within a kingdom: for they believe that he disturbs rather than follows nature's order, that he has absolute control over his actions, and that he is determined solely by himself.

They attribute human infirmities and fickleness, not to the power of nature in general, but to some mysterious flaw in the nature of man, which accordingly they bemoan, deride, despise, or, as usually happens, abuse: he, who succeeds in hitting off the weakness of the human mind more eloquently or more acutely than his fellows, is looked upon as a seer.

Still there has been no lack of very excellent men (to whose toil and industry I confess myself much indebted), who have written many noteworthy things concerning the right way of life, and have given much sage advice to mankind. But no one, so far as I know, has defined the nature and strength of the emotions, and the power of the mind against them for their restraint.

I do not forget that the illustrious Descartes, though he believed that the mind has absolute power over its actions, strove to explain human emotions by their primary causes, and, at the same time, to point out a way by which the mind might attain to absolute dominion over them. However, in my opinion, he accomplishes nothing beyond a display of the acuteness of his own great intellect. For the present I wish to revert to those who would rather abuse or deride human emotions than understand them. Such persons will doubtless think it strange that I should attempt to treat of human vice and folly geometrically, and should wish to set forth with rigid reasoning those matters which they cry out against as repugnant to reason, frivolous, absurd, and dreadful. However, such is my plan.

Nothing comes to pass in nature which can be set down to a flaw therein; for nature is always the same, and everywhere one and the same in her efficacy and power of action; that is, nature's laws and ordinances, whereby all things come to pass and change from one form to another, are everywhere and always the same; so that there should be one and the same method of understanding the nature of all things whatsoever, namely, through nature's universal laws and rules.

Thus the passions of hatred, anger, envy, and so on, considered in themselves, follow from this same necessity and efficacy of nature; they answer to certain definite causes, through which they are understood, and possess certain properties as worthy of being known as the properties of anything else, whereof the contemplation in itself affords us delight. I shall, therefore, consider human actions and desires in exactly the same manner as though I were concerned with lines, planes, and solids.


On the Mechanism of the Human Mind


Our mind is in certain cases active, and in certain cases passive. Insofar as it has adequate ideas it is necessarily active, and insofar as it has inadequate ideas, it is necessarily passive.


Body cannot determine mind to think, neither can mind determine body to motion or rest or any state different from these, if such there be.


This is made more clear by the statement, namely, that mind and body are one and the same thing, conceived first under the attribute of thought, secondly, under the attribute of extension. Thus it follows that the order or concatenation of things is identical, whether nature be conceived under the one attribute or the other; consequently the order of states of activity and passivity in our body is simultaneous in nature with the order of states of activity and passivity in the mind.

Nevertheless, though such is the case, and though there be no further room for doubt, I can scarcely believe, until the fact is proved by experience, that men can be induced to consider the question calmly and fairly, so firmly are they convinced that it is merely at the bidding of the mind that the body is set in motion or at rest, or performs a variety of actions depending solely on the mind's will or the exercise of thought.

However, no one has hitherto laid down the limits to the powers of the body, that is, no one has yet been taught by experience what the body can accomplish solely by the laws of nature, insofar as she is regarded as extension.

No one hitherto has gained such an accurate knowledge of the bodily mechanism, that he can explain all its functions; nor need I call attention to the fact that many actions are observed in the lower animals, which far transcend human sagacity, and that somnambulists do many things in their sleep, which they would not venture to do when awake: these instances are enough to show that the body can by the sole laws of its nature do many things which the mind wonders at.

Again, no one knows how or by what means the mind moves the body, nor how many various degrees of motion it can impart to the body, nor how quickly it can move it. Thus, when men say that this or that physical action has its origin in the mind, which latter has dominion over the body, they are using words without meaning, or are confessing in specious phraseology that they are ignorant of the cause of the said action, and do not wonder at it.

But, they will say, whether we know or do not know the means whereby the mind acts on the body, we have, at any rate, experience of the fact that unless the human mind is in a fit state to think, the body remains inert.

Moreover, we have experience that the mind alone can determine whether we speak or are silent, and a variety of similar states which, accordingly, we say depend on the mind's decree. But, as to the first point, I ask such objectors, whether experience does not also teach, that if the body be inactive the mind is simultaneously unfitted for thinking? For when the body is at rest in sleep, the mind simultaneously is in a state of torpor also, and has no power of thinking, such as it possesses when the body is awake.

Again, I think everyone's experience will confirm the statement that the mind is not at all times equally fit for thinking on a given subject, but according as the body is more or less fitted for being stimulated by the image of this or that object, so also is the mind more or less fitted for contemplating the said object.

But, it will be argued, it is impossible that solely from the laws of nature considered as extended substance, we should be able to deduce the causes of buildings, pictures, and things of that kind, which are produced only by human art; nor would the human body, unless it were determined and led by the mind, be capable of building a single temple. However, I have just pointed out that the objectors cannot fix the limits of the body's power, or say what can be concluded from a consideration of its sole nature, whereas they have experience of many things being accomplished solely by the laws of nature, which they would never have believed possible except under the direction of mind: such are the actions performed by somnambulists while asleep, and wondered at by their performers when awake.


I would further call attention to the mechanism of the human body, which far surpasses in complexity all that has been put together by human art, not to repeat what I have already shown, namely, that from nature, under whatever attribute she be considered, infinite results follow.

As for the second objection, I submit that the world would be much happier, if men were as fully able to keep silence as they are to speak. Experience abundantly shows that men can govern anything more easily than their tongues, and restrain anything more easily than their appetites; whence it comes about that many believe that we are only free in respect to objects which we moderately desire, because our desire for such can easily be controlled by the thought of something else frequently remembered, but that we are by no means free in respect to what we seek with violent emotion, for our desire cannot then be allayed with the remembrance of anything else.

However, unless such persons had proved by experience that we do many things which we afterwards repent of, and again that we often, when assailed by contrary emotions, see the better and follow the worse, there would be nothing to prevent their believing that we are free in all things. Thus an infant believes that of its own free will it desires milk, an angry child believes that it freely desires vengeance, a timid child believes that it freely desires to run away; further, a drunken man believes that he utters from the free decision of his mind words which, when he is sober, he would willingly have withheld: thus, too, a delirious man, a garrulous woman, a child, and others of like complexion, believe that they speak from the free decision of their mind, when they are in reality unable to restrain their impulse to talk.

Experience teaches us no less clearly than reason, that men believe themselves to be free, simply because they are conscious of their actions, and unconscious of the causes whereby those actions are determined; and further, it is plain that the dictates of the mind are but another name for the appetites, and therefore vary according to the varying state of the body.


Everyone shapes his actions according to his emotion. Those who are assailed by conflicting emotions know not what they wish; those who are not attacked by any emotion are readily swayed this way or that. All these considerations clearly show that a mental decision and a bodily appetite, or determined state, are simultaneous, or rather are one and the same thing, which we call decision, when it is regarded under and explained through the attribute of thought, and a conditioned state, when it is regarded under the attribute of extension, and deduced from the laws of motion and rest.

For the present I wish to call attention to another point, namely, that we cannot act by the decision of the mind, unless we have a remembrance of having done so. For instance we cannot say a word without remembering that we have done so.

Again, it is not within the free power of the mind to remember or forget a thing at will. Therefore the freedom of the mind must in any case be limited to the power of uttering or not uttering something which it remembers. But when we dream that we speak, we believe that we speak from a free decision of the mind, yet we do not speak, or, if we do, it is by a spontaneous motion of the body. Again, we dream that we are concealing something, and we seem to act from the same decision of the mind as that whereby we keep silence when awake concerning something we know. Lastly, we dream that from the free decision of our mind we do something, which we should not dare to do when awake.

Now I should like to know whether there be in the mind two sorts of decisions, one sort illusive, and the other sort free? If our folly does not carry us so far as this, we must necessarily admit that the decision of the mind, which is believed to be free, is not distinguishable from the imagination or memory, and is nothing more than the affirmation, which an idea, by virtue of being an idea, necessarily involves. Wheretofore these decisions of the mind arise in the mind by the same necessity, as the ideas of things actually existing. Therefore those who believe that they speak or keep silence or act in any way from the free decision of their mind, do but dream with their eyes open.


The activities of the mind arise solely from adequate ideas; the passive states of the mind depend solely on inadequate ideas.


Appetite and Its Consciousness


Nothing can be destroyed, except by a cause external to itself.


Things are naturally contrary, that is, cannot exist in the same object, insofar as one is capable of destroying the other.


Everything, insofar as it is in itself, endeavors to persist in its own being.


The endeavor, wherewith everything endeavors to persist in its own being, is nothing else but the actual essence of the thing in question.


The mind, both insofar as it has clear and distinct ideas, and also insofar as it has confused ideas, endeavors to persist in its being for an indefinite period, and of this endeavor it is conscious. This endeavor, when referred solely to the mind, is called will, when referred to the mind and body in conjunction it is called appetite; it is, in fact, nothing else but man's essence, from the nature of which necessarily follow all those results which tend to its preservation; and which man has thus been determined to perform.


Further, between appetite and desire there is no difference, except that the term desire is generally applied to men, insofar as they are conscious of their appetite, and may accordingly be thus defined: Desire is appetite with consciousness thereof. It is thus plain from what has been said, that in no case do we strive for, wish for, long for, or desire anything because we deem it good, but on the other hand we deem a thing to be good because we strive for it, wish for it, long for it, or desire it.


Whatever increases or diminishes, helps or hinders the power of activity in our body, the idea thereof increases or diminishes, helps or hinders the power of thought in our mind.


Thus we see that the mind can undergo many changes, and can pass sometimes to a state of greater perfection, sometimes to a state of lesser perfection. These passive states of transition explain to us the emotions of pleasure and pain. By pleasure therefore in the following propositions I shall signify a passive state wherein the mind passes to a greater perfection. By pain I shall signify a passive state wherein the mind passes to a lesser perfection. Further, the emotion of pleasure in reference to the body and mind together I shall call stimulation or merriment, the emotion of pain in the same relation I shall call suffering or melancholy. But we must bear in mind that stimulation and suffering are attributed to man when one part of his nature is more affected than the rest; merriment and melancholy, when all parts are alike affected. What I mean by desire I have explained; beyond these three I recognize no other emotion; I will show as I proceed, that all other emotions arise from these three.


The mind, as far as it can, endeavors to conceive those things which increase or help the power of activity in the body.


When the mind conceives things which diminish or hinder the body's power of activity, it endeavors, as far as possible, to remember things which exclude the existence of the first-named things.


From what has been said we may clearly understand the nature of Love and Hate. Love is nothing else but pleasure accompanied by the idea of an external cause: Hate is nothing else but pain accompanied by the idea of an external cause. We further see, that he who loves necessarily endeavors to have, and to keep present to him, the object of his love; while he who hates endeavors to remove and destroy the object of his hatred.


Anything can, accidentally, be the cause of pleasure, pain, or desire.


Simply from the fact that we have regarded a thing with emotion of pleasure or pain, though that thing be not the efficient cause of the emotion, we can either love or hate it. Hence we understand how it may happen, that we love or hate a thing without any cause for our emotion being known to us; merely, as the phrase is, from sympathy or antipathy. We should refer to the same category those objects which affect us pleasurably or painfully, simply because they resemble other objects which affect us in the same way.


Simply from the fact that we conceive that a given object has some point of resemblance with another object which is wont to affect the mind pleasurably or painfully, although the point of resemblance be not the efficient cause of the said emotions, we shall still regard the first-named object with love or hate.


If we conceive that a thing, which is wont to affect us painfully, has any point of resemblance with another thing which is wont to affect us with an equally strong emotion of pleasure, we shall hate the first-named thing, and at the same time we shall love it.


If the mind has once been affected by two emotions at the same time, it will, whenever it is afterwards affected by one of the two, be also affected by the other.


(Continues...)

Excerpted from The Road to Inner Freedom by Baruch Spinoza, Dagobert D. Runes. Copyright © 1957 Philosophical Library, Inc.. Excerpted by permission of Philosophical Library.
All rights reserved. No part of this excerpt may be reproduced or reprinted without permission in writing from the publisher.
Excerpts are provided by Dial-A-Book Inc. solely for the personal use of visitors to this web site.

Table of Contents

Contents

Introduction: A Word to the Reader,
The Origin and Nature of Emotions,
Mathematics and the Emotional Life,
On the Mechanism of the Human Mind,
Appetite and its Consciousness,
Man's Loves and Hates,
Byways of Emotions,
Passivity of the Soul,
On Human Bondage,
Perfection, the Good, and the Bad,
The Force of Passion,
Piety and Selfishness,
Man is to Man a God,
Reason and Virtue,
Avarice, Ambition, and Lust,
The Little Pleasures and the Great Sin,
Pride and Dejection,
Reason and Desire,
The Free Man,
Evil and the Rational Life,
On the Power of the Intellect,
Passions and Intelligence,
The Strength of the Mind,
The Intellectual Love of God,
The Blessedness of Inner Freedom,
On God,
The God That Is,
The God of Man's Making,
On the Nature and Origin of the Mind,
Ideas, Things, and the Human Mind,
The Three Ways of Knowing,
Will and Virtue,
Acknowledgment,

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