*****Note--As love (III. xiii.) is pleasure accompanied by the idea of an external cause, and hatred is pain accompanied by the idea of an external cause; the pleasure and pain in question will be a species of love and hatred. But, as the terms love and hatred are used in reference to external objects, we will employ other names for the emotions now under discussion: pleasure accompanied by the idea of an external cause we will style "Honour," and the emotion contrary thereto we will style "Shame": I mean in such cases as where pleasure or pain arises from a man's belief, that he is being praised or blamed: otherwise pleasure accompanied by the idea of an external cause is called "self-complacency," and its contrary pain is called "repentance." Again, as it may happen (II. xvii. Cor.) that the pleasure, wherewith a man conceives that he affects others, may exist solely in his own imagination, and as (III. xxv.) everyone endeavours to conceive concerning himself that which he conceives will affect him with pleasure, it may easily come to pass that a vain man may be proud and may imagine that he is pleasing to all, when in reality he may be an annoyance to all.
XXXI. If we conceive that anyone loves, desires, or hates anything which we ourselves love, desire, or hate, we shall thereupon regard the thing in question with more steadfast love, &c. On the contrary, if we think that anyone shrinks from something that we love, we shall undergo vacillations of soul.
Proof--From the mere fact of conceiving that anyone loves anything we shall ourselves love that thing (III. xxvii.): but we are assumed to love it already; there is, therefore, a new cause of love, whereby our former emotion is fostered; hence we shall thereupon love it more steadfastly. Again, from the mere fact of conceiving that anyone shrinks from anything, we shall ourselves shrink from that thing (III. xxvii.).
If we assume that we at the same time love it, we shall then simultaneously love it and shrink from it; in other words, we shall be subject to vacillation (III. xvii. note). Q.E.D.
Corollary--From the foregoing, and also from III. xxviii. it follows that everyone endeavours, as far as possible, to cause others to love what he himself loves, and to hate what he himself hates: as the poet* says: "As lover let us share every hope and every fear: ironhearted were he who should love what the other leaves."**
[* Ovid, "Amores," II. xix. 4,5]
[** Spinoza transposes the verses: "Speremus pariter, pariter metuamus amantes; Ferreus est, si quis, quod sinit alter, amat."]
*****Note--This endeavour to bring it about, that our own likes and dislikes should meet with universal approval, is really ambition (see III. xxix. note); wherefore we see that everyone by nature desires (appetere), that the rest of mankind should live according to his own individual disposition: when such a desire is equally present in all, everyone stands in everyone else's way, and in wishing to be loved or praised by all, all become mutually hateful.
XXXII. If we conceive that anyone takes delight in something, which only one person can possess, we shall endeavour to bring it about that the man in question shall not gain possession thereof.
Proof--From the mere fact of our conceiving that another person takes delight in a thing (III. xxvii. and Cor.) we shall ourselves love that thing and desire to take delight therein. But we assumed that the pleasure in question would be prevented by another's delight in its object; we shall, therefore, endeavour to prevent his possession thereof (III. xxviii.). Q.E.D.
*****Note--We thus see that man's nature is generally so constituted, that he takes pity on those who fare ill, and envies those who fare well with an amount of hatred proportioned to his own love for the goods in their possession. Further, we see that from the same property of human nature, whence it follows that men are merciful, it follows also that they are envious and ambitious. Lastly, if we make appeal to Experience, we shall find that she entirely confirms what we have said; more especially if we turn our attention to the first years of our life. We find that children, whose body is continually, as it were, in equilibrium, laugh or cry simply because they see others laughing or crying; moreover, they desire forthwith to imitate whatever they see others doing, and to possess themselves of whatever they conceive as delighting others: inasmuch as the images of things are, as we have said, modifications of the human body, or modes wherein the human body is affected and disposed by external causes to act in this or that manner.
XXXIII. When we love a thing similar to ourselves we endeavour, as far as we can, to bring about that it should love us in return.
Proof--That which we love we endeavour, as far as we can, to conceive in preference to anything else (III. xii.). If the thing be similar to ourselves, we shall endeavour to affect it pleasurably in preference to anything else (III. xxix.). In other words, we shall endeavour, as far as we can, to bring it about, that the thing should be affected with pleasure accompanied by the idea of ourselves, that is (III. xiii. note), that it should love us in return. Q.E.D.
XXXIV. The greater the emotion with which we conceive a loved object to be affected towards us, the greater will be our complacency.
Proof--We endeavour (III. xxxiii.), as far as we can, to bring about, that what we love should love us in return: in other words, that what we love should be affected with pleasure accompanied by the idea of ourself as cause. Therefore, in proportion as the loved object is more pleasurably affected because of us, our endeavour will be assisted. --that is (III. xi. and note) the greater will be our pleasure. But when we take pleasure in the fact, that we pleasurably affect something similar to ourselves, we regard ourselves with pleasure (III. xxx); therefore the greater the emotion with which we conceive a loved object to be affected, &c. Q.E.D.
