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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
forming； adequate ideas； as we have shown above （III：iii。）。
Prop。V。 An emotion towards a thing； which we conceive
simply； and not as necessary； or as contingent； or as possible； is；
other conditions being equal； greater than any other emotion。
Proof。… An emotion towards a thing； which we conceive to be free； is greater
than one towards what we conceive to be necessary （III：xlix。）； and；
consequently； still greater than one towards what we conceive as possible；
or contingent （IV：xi。）。 But to conceive a thing as free can be nothing else
than to conceive it simply； while we are in ignorance of the causes whereby
it has been determined to action （II：xxxv。Note）； therefore； an emotion
towards a thing which we conceive simply is； other conditions being equal；
greater than one； which we feel towards what is necessary； possible； or
contingent； and； consequently； it is the greatest of all。 Q。E。D。
Prop。VI。 The mind has greater power over the emotions and is
less subject thereto； in so far as it understands all things as
necessary。
Proof。… The mind understands all things to be necessary （I：xxix。） and to be
determined to existence and operation by an infinite chain of causes；
therefore （by the foregoing Proposition）； it thus far brings it about； that
it is less subject to the emotions arising therefrom； and （III：xlviii。）
feels less emotion towards the things themselves。 Q。E。D。
Note。… The more this knowledge； that things are necessary； is applied to
particular things； which we conceive more distinctly and vividly； the
greater is the power of the mind over the emotions； as experience also
testifies。 For we see； that the pain arising from the loss of any good is
mitigated； as soon as the man who has lost it perceives； that it could not
by any means have been preserved。 So also we see that no one pities an
infant； because it cannot speak； walk； or reason； or lastly； because it
passes so many years； as it were； in unconsciousness。 Whereas； if most
people were born full…grown and only one here and there as an infant；
everyone would pity the infants； because infancy would not then be looked on
as a state natural and necessary； but as a fault or delinquency in Nature；
and we may note several other instances of the same sort。
Prop。VII。 Emotions which are aroused or spring from reason； if
we take account of time； are stronger than those； which are
attributable to particular objects that we regard as absent。
Proof。… We do not regard a thing as absent； by reason of the emotion
wherewith we conceive it； but by reason of the body； being affected by
another emotion excluding the existence of the said thing （II：xvii。）。
Wherefore； the emotion； which is referred to the thing which we regard as
absent； is not of a nature to overcome the rest of a man's activities and
power （IV：vi。）； but is； on the contrary； of a nature to be in some sort
controlled by the emotions； which exclude the existence of its external
cause （IV：ix。）。 But an emotion which springs from reason is necessarily
referred to the common properties of things （see the def。 of reason in
II：xl。Note。ii。）； which we always regard as present （for there can be nothing
to exclude their present existence）； and which we always conceive in the
same manner （II：xxxviii。）。 Wherefore an emotion of this kind always remains
the same； and consequently （V：Ax。i。） emotions； which are contrary thereto
and are not kept going by their external causes； will be obliged to adapt
themselves to it more and more； until they are no longer contrary to it； to
this extent the emotion which springs from reason is more powerful。 Q。E。D。
Prop。VIII。 An emotion is stronger in proportion to the number of
simultaneous concurrent causes whereby it is aroused。
Proof。… Many simultaneous causes are more powerful than a few （III：vii。）：
therefore （IV：v。）； in proportion to the increased number of simultaneous
causes whereby it is aroused； an emotion becomes stronger。 Q。E。D。
Note。… This proposition is also evident from V：Ax。ii。
Prop。IX。 An emotion； which is attributable to many and diverse
causes which the mind regards as simultaneous with the emotion
itself； is less hurtful； and we are less subject thereto and less
affected towards each of its causes； than if it were a different and
equally powerful emotion attributable to fewer causes or to a
single cause。
Proof…。 An emotion is only bad or hurtful； in so far as it hinders the mind
from being able to think （IV：xxvi。； IV：xxvii。）； therefore； an emotion；
whereby the mind is determined to the contemplation of several things at
once； is less hurtful than another equally powerful emotion； which so
engrosses the mind in the single contemplation of a few objects or of one；
that it is unable to think of anything else； this was our first point。
Again； as the mind's essence； in other words； its power （III：vii。）； consists
solely in thought （II：xi。）； the mind is less passive in respect to an
emotion； which causes it to think of several things at once； than in regard
to an equally strong emotion； which keeps it engrossed in the contemplation
of a few or of a single object： this was our second point。 Lastly； this
emotion （III：xlviii。）； in so far as it is attributable to several causes； is
less powerful in regard to each of them。 Q。E。D。
Prop。X。 So long as we are not assailed by emotions contrary to
our nature； we have the power of arranging and associating the
modifications of our body according to the intellectual order。
Proof。… The emotions； which are contrary to our nature； that is （IV：xxx。）；
which are bad； are bad in so far as they impede the mind from understanding
（IV：xxvii。）。 So long； therefore； as we are not assailed by emotions contrary
to our nature； the mind's power； whereby it endeavours to understand things
（IV：xxvi。）； is not impeded； and therefore it is able to form clear and
distinct ideas and to deduce them one from another （II：xl。Note。ii。 and
II：xlvii。Note）； consequently we have in such cases the power of arranging
and associating the modifications of the body according to the intellectual
order。 Q。E。D。
Note。… By this power of rightly arranging and associating the bodily
modifications we can guard ourselves from being easily affected by evil
emotions。 For （V：vii。） a greater force is needed for controlling the
emotions； when they are arranged and associated according to the
intellectual order； than when they； are uncertain and unsettled。 The best we
can do； therefore； so long as we do not possess a perfect knowledge of our
emotions； is to frame a system of ri