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emotions； is to frame a system of right conduct； or fixed practical
precepts； to commit it to memory； and to apply it forthwith to the
particular circumstances which now and again meet us in life； so that our
imagination may become fully imbued therewith； and that it may be always
ready to our hand。 For instance； we have laid down among the rules of life
（IV：xlvi。； & Note）； that hatred should be overcome with love or high…
mindedness； and not required with hatred in return。 Now； that this precept
of reason may be always ready to our hand in time of need； we should often
think over and reflect upon the wrongs generally committed by men； and in
what manner and way they may be best warded off by high…mindedness： we shall
thus associate the idea of wrong with the idea of this precept； which
accordingly will always be ready for use when a wrong is done to us
（II：xviii。）。 If we keep also in readiness the notion of our true
advantage； and of the good which follows from mutual friendships； and common
fellowships； further； if we remember that complete acquiescence is the
result of the right way of life （IV：lii。）； and that men； no less than
everything else； act by the necessity of their nature： in such case I say
the wrong； or the hatred； which commonly arises therefrom； will engross a
very small part of our imagination and will be easily overcome； or； if the
anger which springs from a grievous wrong be not overcome easily； it will
nevertheless be overcome； though not without a spiritual conflict； far
sooner than if we had not thus reflected on the subject beforehand。 As is
indeed evident from V：vi。；V：vii。；V：viii。 We should； in the same way； reflect
on courage as a means of overcoming fear； the ordinary dangers of life
should frequently be brought to mind and imagined； together with the means
whereby through readiness of resource and strength of mind we can avoid and
overcome them。 But we must note； that in arranging our thoughts and
conceptions we should always bear in mind that which is good in every
individual thing （IV：lxiii。Coroll。 and III：lix。）； in order that we may
always be determined to action by an emotion of pleasure。 For instance； if
a man sees that he is too keen in the pursuit of honour； let him think over
its right use； the end for which it should be pursued； and the means whereby
he may attain it。 Let him not think of its misuse； and its emptiness； and
the fickleness of mankind； and the like； whereof no man thinks except
through a morbidness of disposition； with thoughts like these do the
most ambitious most torment themselves； when they despair of gaining the
distinctions they hanker after； and in thus giving vent to their anger would
fain appear wise。 Wherefore it is certain that those； who cry out the
loudest against the misuse of honour and the vanity of the world； are those
who most greedily covet it。 This is not peculiar to the ambitious； but is
common to all who are ill…used by fortune； and who are infirm in spirit。
For a poor man also； who is miserly； will talk incessantly of the misuse of
wealth and of the vices of the rich； whereby he merely torments himself； and
shows the world that he is intolerant； not only of his own poverty； but also
of other people's riches。 So； again； those who have been ill received by a
woman they love think of nothing but the inconstancy； treachery； and other
stock faults of the fair sex； all of which they consign to oblivion；
directly they are again taken into favour by their sweetheart。 Thus he who
would govern his emotions and appetite solely by the love of freedom
strives； as far as he can； to gain a knowledge of the virtues and their
causes； and to fill his spirit with the joy which arises from the true
knowledge of them： he will in no wise desire to dwell on men's faults； or to
carp at his fellows； or to revel in a false show of freedom。 Whosoever will
diligently observe and practise these precepts （which indeed are not
difficult） will verily； in a short space of time； be able； for the most
part； to direct his actions according to the commandments of reason。
Prop。XI。 In proportion as a mental image is referred to more
objects； so is it more frequent； or more often vivid； and occupies
the mind more。
Proof。… In proportion as a mental image or an emotion is referred to more
objects； so are there more causes whereby it can be aroused and fostered；
all of which （by hypothesis） the mind contemplates simultaneously in
association with the given emotion； therefore the emotion is more frequent；
or is more often in full vigour； and （V：viii。） occupies the mind more。
Q。E。D。
Prop。XII。 The mental images of things are more easily
associated with the images referred to things which we clearly
and distinctly understand； than with others。
Proof。… Things； which we clearly and distinctly understand； are either the
common properties of things or deductions therefrom （see definition of
Reason； II：。xl。Note ii。）； and are consequently （by the last Prop。） more
often aroused in us。 Wherefore it may more readily happen； that we should
contemplate other things in conjunction with these than in conjunction with
something else； and consequently （II：xviii。） that the images of the said
things should be more often associated with the images of these than with
the images of something else。 Q。E。D。
Prop。 XIII。 A mental image is more often vivid； in proportion
as it is associated with a greater number of other images。
Proof。… In proportion as an image is associated with a greater number of
other images； so （II：xviii。） are there more causes whereby it can be
aroused。 Q。E。D。
Prop。 XIV。 The mind can bring it about； that all bodily
modifications or images of things may be referred to the
idea of God。
Proof。… There is no modification of the body； whereof the mind may not form
some clear and distinct conception （V：iv。）； wherefore it can bring it about；
that they should all be referred to the idea of God （I：xv。）。 Q。E。D。
Prop。 XV。 He who clearly and distinctly understands himself
and his emotions loves God； and so much the more in proportion
as he more understands himself and his emotions。
Proof。… He who clearly and distinctly understands himself and his emotions
feels pleasure （III：liii。）； and this pleasure is （by the last Prop。）
accompanied by the idea of God； therefore （Def。 of the Emotions：vi。） such an
one loves God； and （for the same reason） so much the more in proportion as
he more understands himself and his emotions。 Q。E。D。
Prop。 XVI。 This love towards God must
hold the chief place in the mind。
Proof。… For this love is associated with all the modifications of the body
（V：xiv。） and is fostered by them all （V：v。）； therefore （V：xi。）；