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.
PROP. 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.
PROP. 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. 30); therefore the greater the emotion with which we conceive a loved object to be affected, &c. Q.E.D.
PROP. XXXV. If anyone conceives, that an object of his love joins itself to another with closer bonds of friendship than he himself has attained to, he will be affected with hatred towards the loved object and with envy towards his rival.
Proof.--In proportion as a man thinks, that a loved object is well affected towards him, will be the strength of his self--approval (by the last Prop.), that is (III. xxx. note), of his pleasure; he will, therefore (III. xxviii.), endeavour, as far as he can, to imagine the loved object as most closely bound to him: this endeavour or desire will be increased, if he thinks that someone else has a similar desire (III. xxxi.). But this endeavour or desire is assumed to be checked by the image of the loved object in conjunction with the image of him whom the loved object has joined to itself; therefore (III. xi. note) he will for that reason be affected with pain, accompanied by the idea of the loved object as a cause in conjunction with the image of his rival; that is, he will be (III. xiii.) affected with hatred towards the loved object and also towards his rival (III. xv.
Coroll.), which latter he will envy as enjoying the beloved object. Q.E.D.
Note.--This hatred towards an object of love joined with envy is called Jealousy, which accordingly is nothing else but a wavering of the disposition arising from combined love and hatred, accompanied by the idea of some rival who is envied.
Further, this hatred towards the object of love will be greater, in proportion to the pleasure which the jealous man had been wont to derive from the reciprocated love of the said object; and also in proportion to the feelings he had previously entertained towards his rival. If he had hated him, he will forthwith hate the object of his love, because he conceives it is pleasurably affected by one whom he himself hates: and also because he is compelled to associate the image of his loved one with the image of him whom he hates. This condition generally comes into play in the case of love for a woman: for he who thinks, that a woman whom he loves prostitutes herself to another, will feel pain, not only because his own desire is restrained, but also because, being compelled to associate the image of her he loves with the parts of shame and the excreta of another, he therefore shrinks from her.
We must add, that a jealous man is not greeted by his beloved with the same joyful countenance as before, and this also gives him pain as a lover, as I will now show.
PROP. XXXVI. He who remembers a thing, in which he has once taken delight, desires to possess it under the same circumstances as when he first took delight therein.
Proof.--Everything, which a man has seen in conjunction with the object of his love, will be to him accidentally a cause of pleasure (III. xv.); he will, therefore, desire to possess it, in conjunction with that wherein he has taken delight; in other words, he will desire to possess the object of his love under the same circumstances as when he first took delight therein. Q.E.D.
Corollary.--A lover will, therefore, feel pain if one of the aforesaid attendant circumstances be missing.
Proof.--For, in so far as he finds some circumstance to be missing, he conceives something which excludes its existence. As he is assumed to be desirous for love's sake of that thing or circumstance (by the last Prop.), he will, in so far as he conceives it to be missing, feel pain (III. xix.). Q.E.D.
Note.--This pain, in so far as it has reference to the absence of the object of love, is called Regret.
PROP. XXXVII. Desire arising through pain or pleasure, hatred or love, is greater in proportion as the emotion is greater.
Proof.--Pain diminishes or constrains a man's power of activity (III. xi. note), in other words (III. vii.), diminishes or constrains the effort, wherewith he endeavours to persist in his own being; therefore (III. v.) it is contrary to the said endeavour: thus all the endeavours of a man affected by pain are directed to removing that pain. But (by the definition of pain), in proportion as the pain is greater, so also is it necessarily opposed to a greater part of man's power of activity; therefore the greater the pain, the greater the power of activity employed to remove it; that is, the greater will be the desire or appetite in endeavouring to remove it. Again, since pleasure (III. xi. note) increases or aids a man's power of activity, it may easily be shown in like manner, that a man affected by pleasure has no desire further than to preserve it, and his desire will be in proportion to the magnitude of the pleasure.
Lastly, since hatred and love are themselves emotions of pain and pleasure, it follows in like manner that the endeavour, appetite, or desire, which arises through hatred or love, will be greater in proportion to the hatred or love. Q.E.D.
PROP. XXXVIII. If a man has begun to hate an object of his love, so that love is thoroughly destroyed, he will, causes being equal, regard it with more hatred than if he had never loved it, and his hatred will be in proportion to the strength of his former love.
Proof.--If a man begins to hate that which he had loved, more of his appetites are put under restraint than if he had never loved it. For love is a pleasure (III. xiii. note) which a man endeavours as far as he can to render permanent (III. xxviii.); he does so by regarding the object of his love as present, and by affecting it as far as he can pleasurably; this endeavour is greater in proportion as the love is greater, and so also is the endeavour to bring about that the beloved should return his affection (III. xxxiii.). Now these endeavours are constrained by hatred towards the object of love (III. xiii. Coroll. and III.
xxiii.); wherefore the lover (III. xi. note) will for this cause also be affected with pain, the more so in proportion as his love has been greater; that is, in addition to the pain caused by hatred, there is a pain caused by the fact that he has loved the object; wherefore the lover will regard the beloved with greater pain, or in other words, will hate it more than if he had never loved it, and with the more intensity in proportion as his former love was greater. Q.E.D.
PROP. XXXIX. He who hates anyone will endeavour to do him an injury, unless he fears that a greater injury will thereby accrue to himself; on the other hand, he who loves anyone will, by the same law, seek to benefit him.
Proof.--To hate a man is (III. xiii. note) to conceive him as a cause of pain; therefore he who hates a man will endeavour to remove or destroy him. But if anything more painful, or, in other words, a greater evil, should accrue to the hater thereby--and if the hater thinks he can avoid such evil by not carrying out the injury, which he planned against the object of his hate--he will desire to abstain from inflicting that injury (III. xxviii.), and the strength of his endeavour (III. xxxvii.) will be greater than his former endeavour to do injury, and will therefore prevail over it, as we asserted. The second part of this proof proceeds in the same manner. Wherefore he who hates another, etc. Q.E.D.
Note.--By good I here mean every kind of pleasure, and all that conduces thereto, especially that which satisfies our longings, whatsoever they may be. By evil, I mean every kind of pain, especially that which frustrates our longings. For I have shown (III. ix. note) that we in no case desire a thing because we deem it good, but, contrariwise, we deem a thing good because we desire it: consequently we deem evil that which we shrink from; everyone, therefore, according to his particular emotions, judges or estimates what is good, what is bad, what is better, what is worse, lastly, what is best, and what is worst. Thus a miser thinks that abundance of money is the best, and want of money the worst; an ambitious man desires nothing so much as glory, and fears nothing so much as shame. To an envious man nothing is more delightful than another's misfortune, and nothing more painful than another's success. So every man, according to his emotions, judges a thing to be good or bad, useful or useless. The emotion, which induces a man to turn from that which he wishes, or to wish for that which he turns from, is called timidity, which may accordingly be defined as the fear whereby a man is induced to avoid an evil which he regards as future by encountering a lesser evil (III. xxviii.). But if the evil which he fears be shame, timidity becomes bashfulness.
Lastly, if the desire to avoid a future evil be checked by the fear of another evil, so that the man knows not which to choose, fear becomes consternation, especially if both the evils feared be very great.
PROP. XL. He, who conceives himself to be hated by another, and believes that he has given him no cause for hatred, will hate that other in return.
Proof.--He who conceives another as affected with hatred, will thereupon be affected himself with hatred (III. xxvii.), that is, with pain, accompanied by the idea of an external cause. But, by the hypothesis, he conceives no cause for this pain except him who is his enemy; therefore, from conceiving that he is hated by some one, he will be affected with pain, accompanied by the idea of his enemy; in other words, he will hate his enemy in return.
Q.E.D.
Note.--He who thinks that he has given just cause for hatred will (III. xxx. and note) be affected with shame; but this case (III. xxv.) rarely happens. This reciprocation of hatred may also arise from the hatred, which follows an endeavour to injure the object of our hate (III. xxxix.). He therefore who conceives that he is hated by another will conceive his enemy as the cause of some evil or pain; thus he will be affected with pain or fear, accompanied by the idea of his enemy as cause; in other words, he will be affected with hatred towards his enemy, as I said above.
Corollary I.--He who conceives, that one whom he loves hates him, will be a prey to conflicting hatred and love. For, in so far as he conceives that he is an object of hatred, he is determined to hate his enemy in return. But, by the hypothesis, he nevertheless loves him: wherefore he will be a prey to conflicting hatred and love.
Corollary II.--If a man conceives that one, whom he has hitherto regarded without emotion, has done him any injury from motives of hatred, he will forthwith seek to repay the injury in kind.
Proof.--He who conceives, that another hates him, will (by the last proposition) hate his enemy in return, and (III. xxvi.) will endeavour to recall everything which can affect him painfully; he will moreover endeavour to do him an injury (III. xxxix.).
Now the first thing of this sort which he conceives is the injury done to himself; he will, therefore, forthwith endeavour to repay it in kind. Q.E.D.
Note.--The endeavour to injure one whom we hate is called Anger; the endeavour to repay in kind injury done to ourselves is called Revenge.
PROP. XLI. If anyone conceives that he is loved by another, and believes that he has given no cause for such love, he will love that other in return. (Cf. III. xv. Coroll., and III. xvi.)
Proof.--This proposition is proved in the same way as the preceding one. See also the note appended thereto.
Note.--If he believes that he has given just cause for the love, he will take pride therein (III. xxx. and note); this is what most often happens (III. xxv.), and we said that its contrary took place whenever a man conceives himself to be hated by another. (See note to preceding proposition.) This reciprocal love, and consequently the desire of benefiting him who loves us (III. xxxix.), and who endeavours to benefit us, is called gratitude or thankfulness. It thus appears that men are much more prone to take vengeance than to return benefits.
Corollary.--He who imagines that he is loved by one whom he hates, will be a prey to conflicting hatred and love. This is proved in the same way as the first corollary of the preceding proposition.
Note.--If hatred be the prevailing emotion, he will endeavour to injure him who loves him; this emotion is called cruelty, especially if the victim be believed to have given no ordinary cause for hatred.
PROP. XLII. He who has conferred a benefit on anyone from motives of love or honour will feel pain, if he sees that the benefit is received without gratitude.
Proof.--When a man loves something similar to himself, he endeavours, as far as he can, to bring it about that he should be loved thereby in return (III. xxxiii.). Therefore he who has conferred a benefit confers it in obedience to the desire, which he feels of being loved in return; that is (III. xxxiv.) from the hope of honour or (III. xxx. note) pleasure; hence he will endeavour, as far as he can, to conceive this cause of honour, or to regard it as actually existing. But, by the hypothesis, he conceives something else, which excludes the existence of the said cause of honour: wherefore he will thereat feel pain (III.
xix.). Q.E.D.
PROP. XLIII. Hatred is increased by being reciprocated, and can on the other hand be destroyed by love.
Proof.--He who conceives, that an object of his hatred hates him in return, will thereupon feel a new hatred, while the former hatred (by hypothesis) still remains (III. xl.). But if, on the other hand, he conceives that the object of hate loves him, he will to this extent (III. xxxviii.) regard himself with pleasure, and (III. xxix.) will endeavour to please the cause of his emotion. In other words, he will endeavour not to hate him (III.
xli.), and not to affect him painfully; this endeavour (III.
xxxvii.) will be greater or less in proportion to the emotion from which it arises. Therefore, if it be greater than that which arises from hatred, and through which the man endeavours to affect painfully the thing which he hates, it will get the better of it and banish the hatred from his mind. Q.E.D.
PROP. XLIV. Hatred which is completely vanquished by love passes into love: and love is thereupon greater than if hatred had not preceded it.
Proof.--The proof proceeds in the same way as Prop. xxxviii.
of this Part: for he who begins to love a thing, which he was wont to hate or regard with pain, from the very fact of loving feels pleasure. To this pleasure involved in love is added the pleasure arising from aid given to the endeavour to remove the pain involved in hatred (III. xxxvii.), accompanied by the idea of the former object of hatred as cause.
Note.--Though this be so, no one will endeavour to hate anything, or to be affected with pain, for the sake of enjoying this greater pleasure; that is, no one will desire that he should be injured, in the hope of recovering from the injury, nor long to be ill for the sake of getting well. For everyone will always endeavour to persist in his being, and to ward off pain as far as he can. If the contrary is conceivable, namely, that a man should desire to hate someone, in order that he might love him the more thereafter, he will always desire to hate him. For the strength of love is in proportion to the strength of the hatred, wherefore the man would desire, that the hatred be continually increased more and more, and, for a similar reason, he would desire to become more and more ill, in order that he might take a greater pleasure in being restored to health: in such a case he would always endeavour to be ill, which (III. vi.) is absurd.
PROP. XLV. If a man conceives, that anyone similar to himself hates anything also similar to himself, which he loves, he will hate that person.
Proof.--The beloved object feels reciprocal hatred towards him who hates it (III. xl.); therefore the lover, in conceiving that anyone hates the beloved object, conceives the beloved thing as affected by hatred, in other words (III. xiii.), by pain; consequently he is himself affected by pain accompanied by the idea of the hater of the beloved thing as cause; that is, he will hate him who hates anything which he himself loves (III.
xiii. note). Q.E.D.
PROP. XLVI. If a man has been affected pleasurably or painfully by anyone, of a class or nation different from his own, and if the pleasure or pain has been accompanied by the idea of the said stranger as cause, under the general category of the class or nation: the man will feel love or hatred, not only to the individual stranger, but also to the whole class or nation whereto he belongs.