The Philosophy of Spinoza Part 15

The mind is a certain and determinate mode of thought, and therefore it cannot be the free cause of its own actions, or have an absolute faculty of willing or not willing, but must be determined to this or that volition by a cause which is also determined by another cause, and this again by another, and so on _ad infinitum_.

In the same manner it is demonstrated that in the mind there exists no absolute faculty of understanding, desiring, loving, etc. These and the like faculties, therefore, are either altogether fict.i.tious, or else are nothing but metaphysical or universal ent.i.ties, which we are in the habit of forming from individual cases. The intellect and will, therefore, are related to this or that idea or volition as rockiness is related to this or that rock, or as man is related to Peter or Paul. The reason why men imagine themselves to be free we have already explained.

_Faculty Psychology Fallacious_

Before, however, I advance any further, I must observe that by the will I understand a faculty of affirming or denying, but not a desire; a faculty, I say, by which the mind affirms or denies that which is true or false, and not a desire by which the mind seeks a thing or turns away from it. But now that we have demonstrated that these faculties are universal notions which are not distinguishable from the individual notions from which they are formed, we must now inquire whether the volitions themselves are anything more than the ideas of things. We must inquire, I say, whether in the mind there exists any other affirmation or negation than that which the idea involves in so far as it is an idea. For this purpose see the following, so that thought may not fall into pictures. For by ideas I do not understand the images which are formed at the back of the eye, or, if you please, in the middle of the brain, but rather the conceptions of thought.

In the mind there exists no absolute faculty of willing or not willing.

Only individual volitions exist, that is to say, this and that affirmation and this and that negation. Let us conceive, therefore, any individual volition, that is, any mode of thought, by which the mind affirms that the three angles of a triangle are equal to two right angles. This affirmation involves the conception or idea of the triangle, that is to say, without it the affirmation cannot be conceived. For to say that _A_ must involve the conception _B_, is the same as saying that _A_ cannot be conceived without _B_. Moreover, without the idea of the triangle this affirmation cannot be, and it can therefore neither be nor be conceived without that idea. But this idea of the triangle must involve this same affirmation that its three angles are equal to two right angles. Therefore also, _vice versa_, this idea of the triangle without this affirmation can neither be nor be conceived. Therefore this affirmation pertains to the essence of the idea of the triangle, nor is it anything else besides this. Whatever too we have said of this volition (since it has been taken arbitrarily) applies to all other volitions, that is to say, they are nothing but ideas.

The will and the intellect are nothing but the individual volitions and ideas themselves. But the individual volition and idea are one and the same. Therefore the will and the intellect are one and the same.

_False Doctrines about Error Exposed_

I have thus removed what is commonly thought to be the cause of error.

It has been proved above that falsity consists solely in the privation which mutilated and confused ideas involve. A false idea, therefore, in so far as it is false, does not involve cert.i.tude. Consequently, when we say that a man a.s.sents to what is false and does not doubt it, we do not say that he is certain, but merely that he does not doubt, that is to say, that he a.s.sents to what is false, because there are no causes sufficient to make his imagination waver. Although, therefore, a man may be supposed to adhere to what is false, we shall never on that account say that he is certain. For by cert.i.tude we understand something positive, and not the privation of doubt; but by the privation of cert.i.tude we understand falsity.

If the preceding proposition, however, is to be more clearly comprehended, a word or two must be added; it yet remains also that I should answer the objections which may be brought against our doctrine, and finally, in order to remove all scruples, I have thought it worth while to indicate some of its advantages. I say some, as the princ.i.p.al advantages will be better understood later.

I begin, therefore, with the first, and I warn my readers carefully to distinguish between an idea or conception of the mind and the images of things formed by our imagination. Secondly, it is necessary that we should distinguish between ideas and the words by which things are signified. For it is because these three things, images, words, and ideas, are by many people either altogether confounded or not distinguished with sufficient accuracy and care that such ignorance exists about this doctrine of the will, so necessary to be known both for the purposes of speculation and for the wise government of life.

Those who think that ideas consist of images, which are formed in us by meeting with external bodies, persuade themselves that those ideas of things of which we can form no similar image are not ideas, but mere fancies constructed by the free power of the will. They look upon ideas, therefore, as dumb pictures on a tablet, and being prepossessed with this prejudice, they do not see that an idea, in so far as it is an idea, involves affirmation or negation. Again, those who confound words with the idea, or with the affirmation itself which the idea involves, think that they can will contrary to their perception, because they affirm or deny something in words alone contrary to their perception. It will be easy for us, however, to divest ourselves of these prejudices if we attend to the nature of thought, which in no way involves the conception of extension, and by doing this we clearly see that an idea, since it is a mode of thought, is not an image of anything, nor does it consist of words. For the essence of words and images is formed of bodily motions alone, which involve in no way whatever the conception of thought.

Let thus much suffice under this head. I pa.s.s on now to the objections to which I have already alluded.

_Freedom of the Will_

The first is, that it is supposed to be certain that the will extends itself more widely than the intellect, and is therefore different from it. The reason why men suppose that the will extends itself more widely than the intellect is because they say they have discovered that they do not need a larger faculty of a.s.sent--that is to say, of affirmation--and denial than that which they now have for the purpose of a.s.senting to an infinite number of other things which we do not perceive, but that they do need a greater faculty for understanding them. The will, therefore, is distinguished from the intellect, the latter being finite, the former infinite. The second objection which can be made is that there is nothing which experience seems to teach more clearly than the possibility of suspending our judgment, so as not to a.s.sent to the things we perceive; and we are strengthened in this opinion because no one is said to be deceived in so far as he perceives a thing, but only in so far as he a.s.sents to it or dissents from it. For example, a man who imagines a winged horse does not therefore admit the existence of a winged horse; that is to say, he is not necessarily deceived, unless he grants at the same time that a winged horse exists. Experience, therefore, seems to show nothing more plainly than that the will or faculty of a.s.sent is free, and different from the faculty of the intellect.

Thirdly, it may be objected that one affirmation does not seem to contain more reality than another; that is to say, it does not appear that we need a greater power for affirming a thing to be true which is true than for affirming a thing to be true which is false. Nevertheless, we observe that one idea contains more reality or perfection than another, for as some objects are n.o.bler than others, in the same proportion are their ideas more perfect. It appears indisputable, therefore, that there is a difference between the will and the intellect.

Fourthly, it may be objected that if a man does not act from freedom of the will, what would he do if he were in a state of equilibrium, like the a.s.s of Burida.n.u.s? Would he not perish from hunger and thirst? and if this be granted, do we not seem to conceive him as a statue of a man or as an a.s.s? If I deny that he would thus perish, he will consequently determine himself and possess the power of going where he likes and doing what he likes.

There may be other objections besides these, but as I am not bound to discuss what every one may dream, I shall therefore make it my business to answer as briefly as possible those only which I have mentioned.

In reply to the first objection, I grant that the will extends itself more widely than the intellect, if by the intellect we understand only clear and distinct ideas; but I deny that the will extends itself more widely than the perceptions or the faculty of conception; nor, indeed, do I see why the faculty of will should be said to be infinite any more than the faculty of feeling; for as by the same faculty of will we can affirm an infinite number of things (one after the other, for we cannot affirm an infinite number of things at once), so also by the same faculty of feeling we can feel or perceive (one after another) an infinite number of bodies. If it be said that there are an infinite number of things which we cannot perceive, I reply that such things as these we can reach by no thought, and consequently by no faculty of will. But it is said that if G.o.d wished us to perceive those things, it would be necessary for Him to give us a larger faculty of perception, but not a larger faculty of will than He has already given us, which is the same thing as saying that if G.o.d wished us to understand an infinite number of other beings, it would be necessary for Him to give us a greater intellect, but not a more universal idea of being (in order to embrace that infinite number of beings), than He has given us. For we have shown that the will is a Universal, or the idea by which we explain all individual volitions, that is to say, that which is common to them all. It is not to be wondered at, therefore, that those who believe this common or universal idea of all the volitions to be a faculty should say that it extends itself infinitely beyond the limits of the intellect.

For the universal is predicated of one or of many, or of an infinite number of individuals.

The second objection I answer by denying that we have free power of suspending judgment. For when we say that a person suspends judgment, we only say in other words that he sees that he does not perceive the thing adequately. The suspension of the judgment, therefore, is in truth a perception and not free will.

In order that this may be clearly understood, let us take the case of a boy who imagines a horse and perceives nothing else. Since this imagination involves the existence of the horse, and the boy does not perceive anything which negates its existence, he will necessarily contemplate it as present, nor will he be able to doubt its existence although he may not be certain of it. This is a thing which we daily experience in dreams, nor do I believe that there is any one who thinks that he has the free power during dreams of suspending his judgment upon those things which he dreams, and of causing himself not to dream those things which he dreams that he sees; and yet in dreams it nevertheless happens that we suspend our judgment, for we dream that we dream.

I grant, it is true, that no man is deceived in so far as he perceives; that is to say, I grant that mental images considered in themselves involve no error; but I deny that a man in so far as he perceives affirms nothing. For what else is it to perceive a winged horse than to affirm of the horse that it has wings? For if the mind perceived nothing else but this winged horse, it would regard it as present, nor would it have any reason for doubting its existence, nor any power of refusing a.s.sent to it, unless the image of the winged horse be joined to an idea which negates its existence, or the mind perceives that the idea of the winged horse which it has is inadequate. In either of the two latter cases it will necessarily deny or doubt the existence of the horse.

With regard to the third objection, what has been said will perhaps be a sufficient answer--namely, that the will is something universal, which is predicated of all ideas, and that it signifies that only which is common to them all, that is to say, affirmation. Its adequate essence, therefore, in so far as it is thus considered in the abstract, must be in every idea, and in this sense only must it be the same in all; but not in so far as it is considered as const.i.tuting the essence of an idea, for so far, the individual affirmations differ just as the ideas differ. For example, the affirmation which the idea of a circle involves differs from that which the idea of a triangle involves, just as the idea of a circle differs from the idea of a triangle. Again, I absolutely deny that we need a power of thinking in order to affirm that to be true which is true, equal to that which we need in order to affirm that to be true which is false. For these two affirmations, if we look to the mind, are related to one another as being and non-being, for there is nothing positive in ideas which const.i.tutes a form of falsity.

Here therefore particularly is it to be observed how easily we are deceived when we confuse universals with individuals, and the ent.i.ties of reason and abstractions with realities.

With regard to the fourth objection, I say that I entirely grant that if a man were placed in such a state of equilibrium he would perish of hunger and thirst, supposing he perceived nothing but hunger and thirst, and the food and drink which were equidistant from him. If you ask me whether such a man would not be thought an a.s.s rather than a man, I reply that I do not know; nor do I know what ought to be thought of a man who hangs himself, or of children, fools, and madmen.

_The Independence of Mind and Body_

All modes of thought have G.o.d for a cause in so far as He is a thinking thing, and not in so far as He is manifested by any other attribute.

That which determines the mind to thought, therefore, is a mode of thought and not of extension, that is to say, it is not the body. Again, the motion and rest of the body must be derived from some other body, which has also been determined to motion or rest by another, and, absolutely, whatever arises in the body must arise from G.o.d, in so far as He is considered as affected by some mode of extension, and not in so far as He is considered as affected by any mode of thought, that is to say, whatever arises in the body cannot arise from the mind, which is a mode of thought. Therefore, the body cannot determine the mind to thought, neither can the mind determine the body to motion nor rest, nor to anything else, if there be anything else.

This proposition will be better understood from what has been said, that is to say, that the mind and the body are one and the same thing, conceived at one time under the attribute of thought, and at another under that of extension. For this reason, the order or concatenation of things is one, whether nature be conceived under this or under that attribute, and consequently the order of the actions and pa.s.sions of our body is coincident in Nature with the order of the actions and pa.s.sions of the mind.

Although these things are so, and no ground for doubting remains, I scarcely believe, nevertheless, that, without a proof derived from experience, men will be induced calmly to weigh what has been said, so firmly are they persuaded that, solely at the bidding of the mind, the body moves or rests, and does a number of things which depend upon the will of the mind alone, and upon the power of thought. For what the body can do no one has. .h.i.therto determined, that is to say, experience has taught no one hitherto what the body, without being determined by the mind, can do and what it cannot do from the laws of Nature alone, in so far as Nature is considered merely as corporeal. For no one as yet has understood the structure of the body so accurately as to be able to explain all its functions, not to mention the fact that many things are observed in brutes which far surpa.s.s human sagacity, and that sleep-walkers in their sleep do very many things which they dare not do when awake; all this showing that the body itself can do many things from the laws of its own nature alone at which the mind belonging to that body is amazed.

Again, n.o.body knows by what means or by what method the mind moves the body, nor how many degrees of motion it can communicate to the body, nor with what speed it can move the body. So that it follows that when men say that this or that action of the body springs from the mind which has commanded over the body, they do not know what they say, and they do nothing but confess with pretentious words that they know nothing about the cause of the action, and see nothing in it to wonder at.

But they will say, that whether they know or do not know by what means the mind moves the body, it is nevertheless in their experience that if the mind were not fit for thinking the body would be inert. They say, again, it is in their experience that the mind alone has power both to speak and be silent, and to do many other things which they therefore think to be dependent on a decree of the mind.

But with regard to the first a.s.sertion, I ask them if experience does not also teach that if the body be sluggish the mind at the same time is not fit for thinking? When the body is asleep, the mind slumbers with it, and has not the power to think, as it has when the body is awake.

Again, I believe that all have discovered that the mind is not always equally fitted for thinking about the same subject, but in proportion to the fitness of the body for this or that image to be excited in it will the mind be better fitted to contemplate this or that object. But my opponents will say, that from the laws of Nature alone, in so far as it is considered to be corporeal merely, it cannot be that the causes of architecture, painting, and things of this sort, which are the results of human art alone, could be deduced, and that the human body, unless it were determined and guided by the mind, would not be able to build a temple. I have already shown, however, that they do not know what the body can do, nor what can be deduced from the consideration of its nature alone, and that they find that many things are done merely by the laws of Nature which they would never have believed to be possible without the direction of the mind, as, for example, those things which sleep-walkers do in their sleep, and at which they themselves are astonished when they wake. I adduce also here the structure itself of the human body, which so greatly surpa.s.ses in workmans.h.i.+p all those things which are constructed by human art, not to mention what I have already proved, that an infinitude of things follows from Nature under whatever attribute it may be considered.

With regard to the second point, I should say that human affairs would be much more happily conducted if it were equally in the power of men to be silent and to speak. But experience shows over and over again that there is nothing which men have less power over than the tongue, and that there is nothing which they are less able to do than to govern their appet.i.tes, so that many persons believe that we do those things only with freedom which we seek indifferently; as the desire for such things can easily be lessened by the recollection of another thing which we frequently call to mind; it being impossible, on the other hand, to do those things with freedom which we seek with such ardor that the recollection of another thing is unable to mitigate it.

But if, however, we had not found out that we do many things which we afterwards repent, and that when agitated by conflicting emotions we see that which is better and follow that which is worse, nothing would hinder us from believing that we do everything with freedom. Thus the infant believes that it is by free will that it seeks the breast; the angry boy believes that by free will he wishes vengeance; the timid man thinks it is with free will he seeks flight; the drunkard believes that by a free command of his mind he speaks the things which when sober he wishes he had left unsaid. Thus the madman, the chatterer, the boy, and others of the same kind, all believe that they speak by a free command of the mind, whilst, in truth, they have no power to restrain the impulse which they have to speak, so that experience itself, no less than reason, clearly teaches that men believe themselves to be free simply because they are conscious of their own actions, knowing nothing of the causes by which they are determined. It[19] teaches, too, that the decrees of the mind are nothing but the appet.i.tes themselves, which differ, therefore, according to the different temper of the body. For every man determines all things from his emotion; those who are agitated by contrary emotions do not know what they want, whilst those who are agitated by no emotion are easily driven hither and thither.

All this plainly shows that the decree of the mind, the appet.i.te, and determination of the body are coincident in Nature, or rather that they are one and the same thing, which, when it is considered under the attribute of thought and manifested by that, is called a decree, and when it is considered under the attribute of extension and is deduced from the laws of motion and rest, is called a determination.

This, however, will be better understood as we go on, for there is another thing which I wish to be observed here--that we cannot by a mental decree do a thing unless we recollect it. We cannot speak a word, for instance, unless we recollect it. But it is not in the free power of the mind either to recollect a thing or to forget it. It is believed, therefore, that the power of the mind extends only thus far--that from a mental decree we can speak or be silent about a thing only when we recollect it. But when we dream that we speak, we believe that we do so from a free decree of the mind; and yet we do not speak, or, if we do, it is the result of a spontaneous motion of the body. We dream, again, that we are concealing things, and that we do this by virtue of a decree of the mind like that by which, when awake, we are silent about things we know. We dream, again, that from a decree of the mind, we do some things which we should not dare to do when awake. And I should like to know, therefore, whether there are two kinds of decrees in the mind--one belonging to dreams and the other free. If this be too great nonsense, we must necessarily grant that this decree of the mind, which is believed to be free, is not distinguishable from the imagination or memory, and is nothing but the affirmation which the idea necessarily involves in so far as it is an idea. These decrees of the mind, therefore, arise in the mind by the same necessity as the ideas of things actually existing. Consequently, those who believe that they speak, or are silent, or do anything else from a free decree of the mind, dream with their eyes open.

_The Moral Values of Determinism_

I

It remains for me now to show what service to our own lives a knowledge of this doctrine is. This we shall easily understand from the remarks which follow. Notice--

1. It is of service in so far as it teaches us that we do everything by the will of G.o.d alone, and that we are partakers of the divine nature in proportion as our actions become more and more perfect and we more and more understand G.o.d. This doctrine, therefore, besides giving repose in every way to the soul, has also this advantage, that it teaches us in what our highest happiness or blessedness consists, namely, in the knowledge of G.o.d alone, by which we are drawn to do those things only which love and piety persuade. Hence we clearly see how greatly those stray from the true estimation of virtue who expect to be distinguished by G.o.d with the highest rewards for virtue and the n.o.blest actions as if for the completest servitude, just as if virtue itself and the service of G.o.d were not happiness itself and the highest liberty.

2. It is of service to us in so far as it teaches us how we ought to behave with regard to the things of fortune, or those which are not in our power, that is to say, which do not follow from our own nature; for it teaches us with equal mind to wait for and bear each form of fortune, because we know that all things follow from the eternal decree of G.o.d, according to that same necessity by which it follows from the essence of a triangle that its three angles are equal to two right angles.

3. This doctrine contributes to the welfare of our social existence, since it teaches us to hate no one, to despise no one, to mock no one, to be angry with no one, and to envy no one. It teaches every one, moreover, to be content with his own, and to be helpful to his neighbor, not from any womanish pity, from partiality, or superst.i.tion, but by the guidance of reason alone, according to the demand of time and circ.u.mstance, as I shall show.

4. This doctrine contributes not a little to the advantage of common society, in so far as it teaches us by what means citizens are to be governed and led; not in order that they may be slaves, but that they may freely do those things which are best.

II

At[21] last I see, what it was that you begged me not to publish.

However, as it forms the chief foundation of everything in the treatise[22] which I intend to bring out, I should like briefly to explain here, in what sense I a.s.sert that a fatal necessity presides over all things and actions.