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firmly intended to face a given danger； and had united to this decision the
motions of boldness； yet at the sight of the danger the gland might become
suspended in a way； which would preclude the mind thinking of anything
except running away。 In truth； as there is no common standard of volition
and motion； so is there no comparison possible between the powers of the
mind and the power or strength of the body； consequently the strength of one
cannot in any wise be determined by the strength of the other。 We may also
add； that there is no gland discoverable in the midst of the brain； so
placed that it can thus easily be set in motion in so many ways； and also
that all the nerves are not prolonged so far as the cavities of the brain。
Lastly； I omit all the assertions which he makes concerning the will and its
freedom； inasmuch as I have abundantly proved that his premisses are false。
Therefore； since the power of the mind； as I have shown above； is defined by
the understanding only； we shall determine solely by the knowledge of the
mind the remedies against the emotions； which I believe all have had
experience of； but do not accurately observe or distinctly see； and from the
same basis we shall deduce all those conclusions； which have regard to the
mind's blessedness。
AXIOMS。
I。 If two contrary actions be started in the same subject； a change must
necessarily take place； either in both； or in one of the two； and continue
until they cease to be contrary。
II。 The power of an effect is defined by the power of its cause； in so far
as its essence is explained or defined by the essence of its cause。 （This
axiom is evident from III。vii。）
PROPOSITIONS。
Prop。I。 Even as thoughts and the ideas of things are arranged
and associated in the mind； so are the modifications of body or
the images of things precisely in the same way arranged and
associated in the body。
Proof。… The order and connection of ideas is the same （II：vii。） as the order
and connection of things； and vice versa the order and connection of things
is the same （II：vi。Coroll。 and II：vii。） as the order and connection of
ideas。 Wherefore； even as the order and connection of ideas in the mind
takes place according to the order and association of modifications of the
body （II：xviii。）； so vice versa （III：ii。） the order and connection of
modifications of the body takes place in accordance with the manner； in
which thoughts and the ideas of things are arranged and associated in the
mind。 Q。E。D。
PROP。II。 If we remove a disturbance of the spirit； or emotion；
from the thought of an external cause； and unite it to other
thoughts； then will the love or hatred towards that external cause；
and also the vacillations of spirit which arise from these
emotions； be destroyed。
Proof。… That； which constitutes the reality of love or hatred； is pleasure
or pain； accompanied by the idea of an external cause （Def。 of the
Emotions：vi。；&vii。）； wherefore； when this cause is removed； the reality of
love or hatred is removed with it； therefore these emotions and those
which arise therefrom are destroyed。 Q。E。D。
Prop。III。 An emotion； which is a passion； ceases to be a
passion； as soon as we form a clear and distinct idea thereof。
Proof。… An emotion； which is a passion； is a confused idea （by the general
Def。 of the Emotions）。 If； therefore； we form a clear and distinct idea of a
given emotion； that idea will only be distinguished from the emotion； in so
far as it is referred to the mind only； by reason （II：xxi。；&Note）； therefore
（III：iii。）； the emotion will cease to be a passion。 Q。E。D。
Corollary。… An emotion therefore becomes more under our control； and the
mind is less passive in respect to it； in proportion as it is more known to
us。
Prop。IV。 There is no modification of the body； whereof we
cannot form some clear and distinct conception。
Proof。… Properties which are common to all things can only be conceived
adequately （II：xxxviii。）； therefore （II：xii。and Lemma。 ii。 after II：xiii。）
there is no modification of the body； whereof we cannot form some clear and
distinct conception。 Q。E。D。
Corollary。… Hence it follows that there is no emotion； whereof we cannot
form some clear and distinct conception。 For an emotion is the idea of a
modification of the body （by the general Def。 of the Emotions）； and must
therefore （by the preceding Prop。） involve some clear and distinct
conception。
Note。… Seeing that there is nothing which is not followed by an effect
（I：xxxvi。）； and that we clearly and distinctly understand whatever
follows from an idea； which in us is adequate （II：xl。）； it follows that
everyone has the power of clearly and distinctly understanding himself and
his emotions； if not absolutely； at any rate in part； and consequently of
bringing it about； that he should become less subject to them。 To attain
this result； therefore； we must chiefly direct our efforts to acquiring； as
far as possible； a clear and distinct knowledge of every emotion； in order
that the mind may thus； through emotion； be determined to think of those
things which it clearly and distinctly perceives； and wherein it fully
acquiesces： and thus that the emotion itself may be separated from the
thought of an external cause； and may be associated with true thoughts；
whence it will come to pass； not only that love； hatred； &c。 will be
destroyed （V：ii。）； but also that the appetites or desires； which are wont to
arise from such emotion； will become incapable of being excessive （IV：lxi。）。
For it must be especially remarked； that the appetite through which a man is
said to be active； and that through which he is said to be passive is one
and the same。 For instance； we have shown that human nature is so
constituted； that everyone desires his fellow…men to live after his own
fashion （III：xxxi。Note）； in a man； who is not guided by reason； this
appetite is a passion which is called ambition； and does not greatly differ
from pride； whereas in a man； who lives by the dictates of reason； it is an
activity or virtue which is called piety （IV：xxxvii。Note。i。 and second
proof）。 In like manner all appetites or desires are only passions； in so far
as they spring from inadequate ideas； the same results are accredited to
virtue； when they are aroused or generated by adequate ideas。 For all
desires； whereby we are determined to any given action； may arise as much
from adequate as from inadequate ideas （IV：lix。）。 Than this remedy for the
emotions （to return to the point from which I started）； which consists in a
true knowledge thereof； nothing more excellent； being within our power； can
be devised。 For the mind has no other power save that of thinking and of