The Philosophy of Spinoza Part 27

But let it be granted that freedom may be crushed, and men be so bound down that they do not dare to utter a whisper, save at the bidding of their rulers; nevertheless this can never be carried to the pitch of making them think according to authority, so that the necessary consequences would be that men would daily be thinking one thing and saying another, to the corruption of good faith, that mainstay of government, and to the fostering of hateful flattery and perfidy, whence spring stratagems, and the corruption of every good art.

It is far from possible to impose uniformity of speech, for the more rulers strive to curtail freedom of speech the more obstinately are they resisted; not indeed by the avaricious, the flatterers, and other numskulls, who think supreme salvation consists in filling their stomachs and gloating over their money-bags, but by those whom good education, sound morality, and virtue have rendered more free. Men, as generally const.i.tuted, are most p.r.o.ne to resent the branding as criminal of opinions which they believe to be true, and the proscription as wicked of that which inspires them with piety towards G.o.d and man; hence they are ready to forswear the laws and conspire against the authorities, thinking it not shameful but honorable to stir up seditions and perpetuate any sort of crime with this end in view. Such being the const.i.tution of human nature, we see that laws directed against opinions affect the generous minded rather than the wicked, and are adapted less for coercing criminals than for irritating the upright; so that they cannot be maintained without great peril to the state.

Moreover, such laws are almost always useless, for those who hold that the opinions proscribed are sound, cannot possibly obey the law; whereas those who already reject them as false, accept the law as a kind of privilege, and make such boast of it, that authority is powerless to repeal it, even if such a course be subsequently desired.

... And, lastly, how many schisms have arisen in the Church from the attempt of the authorities to decide by law the intricacies of theological controversy! If men were not allured by the hope of getting the law and the authorities on their side, of triumphing over their adversaries in the sight of an applauding mult.i.tude, and of acquiring honorable distinctions, they would not strive so maliciously, nor would such fury sway their minds. This is taught not only by reason but by daily examples, for laws of this kind prescribing what every man shall believe and forbidding any one to speak or write to the contrary, have often been pa.s.sed as sops or concessions to the anger of those who cannot tolerate men of enlightenment, and who, by such harsh and crooked enactments, can easily turn the devotion of the ma.s.ses into fury and direct it against whom they will.

How much better would it be to restrain popular anger and fury, instead of pa.s.sing useless laws, which can only be broken by those who love virtue and the liberal arts, thus paring down the state till it is too small to harbor men of talent. What greater misfortune for a state can be conceived than that honorable men should be sent like criminals into exile, because they hold diverse opinions which they cannot disguise?

What, I say, can be more hurtful than that men who have committed no crime or wickedness should, simply because they are enlightened, be treated as enemies and put to death, and that the scaffold, the terror of evil-doers, should become the arena where the highest examples of tolerance and virtue are displayed to the people with all the marks of ignominy that authority can devise?

He that knows himself to be upright does not fear the death of a criminal, and shrinks from no punishment. His mind is not wrung with remorse for any disgraceful deed. He holds that death in a good cause is no punishment, but an honor, and that death for freedom is glory.

What purpose, then, is served by the death of such men, what example is proclaimed? The cause for which they die is unknown to the idle and the foolish, hateful to the turbulent, loved by the upright. The only lesson we can draw from such scenes is to flatter the persecutor, or else to imitate the victim.

If formal a.s.sent is not to be esteemed above conviction, and if governments are to retain a firm hold of authority and not be compelled to yield to agitators, it is imperative that freedom of judgment should be granted, so that men may live together in harmony, however diverse, or even openly contradictory their opinions may be. We cannot doubt that such is the best system of government and open to the fewest objections, since it is the one most in harmony with human nature. In a democracy (the most natural form of government) every one submits to the control of authority over his actions, but not over his judgment and reason; that is, seeing that all cannot think alike, the voice of the majority has the force of law, subject to repeal if circ.u.mstances bring about a change of opinion. In proportion as the power of free judgment is withheld we depart from the natural condition of mankind, and consequently the government becomes more tyrannical.

In order to prove that from such freedom no inconvenience arises which cannot easily be checked by the exercise of the sovereign power, and that men's actions can easily be kept in bounds, though their opinions be at open variance, it will be well to cite an example. Such an one is not very far to seek. The city of Amsterdam reaps the fruit of this freedom in its own great prosperity and in the admiration of all other people. For in this most flouris.h.i.+ng state, and most splendid city, men of every nation and religion live together in the greatest harmony, and ask no questions before trusting their goods to a fellow-citizen, save whether he be rich or poor, and whether he generally acts honestly, or the reverse. His religion and sect is considered of no importance: for it has no effect before the judges in gaining or losing a cause, and there is no sect so despised that its followers, provided that they harm no one, pay every man his due, and live uprightly, are deprived of the protection of the magisterial authority.

On the other hand, when the religious controversy between Remonstrants and Counter-Remonstrants began to be taken up by politicians and the States, it grew into a schism, and abundantly showed that laws dealing with religion and seeking to settle its controversies are much more calculated to irritate than to reform, and that they give rise to extreme license. Further, it was seen that schisms do not originate in a love of truth, which is a source of courtesy and gentleness, but rather in an inordinate desire for supremacy. From all these considerations it is clearer than the sun at noonday, that the true schismatics are those who condemn other men's writings, and seditiously stir up the quarrelsome ma.s.ses against their authors, rather than those authors themselves, who generally write only for the learned, and appeal solely to reason. In fact, the real disturbers of the peace are those who, in a free state, seek to curtail the liberty of judgment which they are unable to tyrannize over.

I have thus shown:--I. That it is impossible to deprive men of the liberty of saying what they think. II. That such liberty can be conceded to every man without injury to the rights and authority of the sovereign power, and that every man may retain it without injury to such rights, provided that he does not presume upon it to the extent of introducing any new rights into the state, or acting in any way contrary to the existing laws. III. That every man may enjoy this liberty without detriment to the public peace, and that no inconveniences arise therefrom which cannot easily be checked. IV. That every man may enjoy it without injury to his allegiance. V. That laws dealing with speculative problems are entirely useless. VI. Lastly, that not only may such liberty be granted without prejudice to the public peace, to loyalty, and to the rights of rulers, but that it is even necessary for their preservation. For when people try to take it away, and bring to trial, not only the acts which alone are capable of offending, but also the opinions of mankind, they only succeed in surrounding their victims with an appearance of martyrdom, and raise feelings of pity and revenge rather than of terror. Uprightness and good faith are thus corrupted, flatterers and traitors are encouraged, and sectarians triumph, inasmuch as concessions have been made to their animosity, and they have gained the state sanction for the doctrines of which they are the interpreters.

Hence they arrogate to themselves the state authority and rights, and do not scruple to a.s.sert that they have been directly chosen by G.o.d, and that their laws are Divine, whereas the laws of the state are human, and should therefore yield obedience to the laws of G.o.d--in other words, to their own laws. Every one must see that this is not a state of affairs conducive to public welfare. Wherefore, the safest way for a state is to lay down the rule that religion is comprised solely in the exercise of charity and justice, and that the rights of rulers in sacred, no less than in secular matters, should merely have to do with actions, but that every man should think what he likes and say what he thinks.

FOOTNOTES:

[41] From the _Tr. Th.-P._, ch. xx, same t.i.tle.

CHAPTER XIX

OF HUMAN FREEDOM

_Introductory_

I pa.s.s at length to the other part of ethics which concerns the method or way which leads to liberty. In [the following], therefore, I shall treat of the power of reason, showing how much reason itself can control the emotions, and then what is freedom of mind or blessedness. Thence we shall see how much stronger the wise man is than the ignorant. In what manner and what way the intellect should be rendered perfect, and with what art the body is to be cared for in order that it may properly perform its functions, I have nothing to do with here; for the former belongs to logic, the latter to medicine. I shall occupy myself here, as I have said, solely with the power of the mind or of reason, first of all showing the extent and nature of the authority which it has over the emotions in restraining them and governing them; for that we have not absolute authority over them we have already demonstrated. The Stoics indeed thought that the emotions depend absolutely on our will, and that we are absolutely masters over them; but they were driven, by the contradiction of experience, though not by their own principles, to confess that not a little practice and study are required in order to restrain and govern the emotions. This one of them attempted to ill.u.s.trate, if I remember rightly, by the example of two dogs, one of a domestic and the other of a hunting breed; for he was able by habit to make the house dog hunt, and the hunting dog, on the contrary, to desist from running after hares.

To the Stoical opinion Descartes much inclines. He affirms that the soul or mind is united specially to a certain part of the brain called the pineal gland, which the mind by the mere exercise of the will is able to move in different ways, and by whose help the mind perceives all the movements which are excited in the body and external objects. This gland, he affirms, is suspended in the middle of the brain in such a manner that it can be moved by the least motion of the animal spirits.

Again, he affirms that any variation in the manner in which the animal spirits impinge upon this gland is followed by a variation in the manner in which it is suspended in the middle of the brain, and moreover that the number of different impressions on the gland is the same as that of the different external objects which propel the animal spirits toward it. Hence it comes to pa.s.s that if the gland, by the will of the soul moving it in different directions, be afterwards suspended in this or that way in which it had once been suspended by the spirits agitated in this or that way, then the gland itself will propel and determine the animal spirits themselves in the same way as that in which they had before been repelled by a similar suspension of the gland. Moreover, he affirmed that each volition of the mind is united in Nature to a certain motion of the gland. For example, if a person wishes to behold a remote object, this volition will cause the pupil of the eye to dilate, but if he thinks merely of the dilation of the pupil, to have that volition will profit him nothing, because Nature has not connected a motion of the gland which serves to impel the animal spirits towards the optic nerve in a way suitable for dilation or contraction of the pupil with the volition or dilation or contraction, but only with the volition of beholding objects afar off or close at hand. Finally, he maintained that although each motion of this gland appears to be connected by Nature from the commencement of our life with an individual thought, these motions can nevertheless be connected by habit with other thoughts, a proposition which he attempts to demonstrate in his "Pa.s.sions of the Soul" (art. 50, pt. 1).

From this he concludes that there is no mind so feeble that it cannot, when properly directed, acquire absolute power over its pa.s.sions; for pa.s.sions, as defined by him, are "perceptions, or sensations, or emotions of the soul which are related to it specially, and which (N.B.) are produced, preserved, and strengthened by some motion of the spirits." (See the "Pa.s.sions of Soul," art. 27, pt. 1.) But since it is possible to join to a certain volition any motion of the gland, and consequently of the spirits, and since the determination of the will depends solely on our power, we shall be able to acquire absolute mastery over our pa.s.sions provided only we determine our will by fixed and firm decisions by which we desire to direct our actions and bind with these decisions the movements of the pa.s.sions we wish to have.

So far as I can gather from his own words, this is the opinion of that distinguished man, and I could scarcely have believed it possible for one so great to have put it forward if it had been less subtle. I can hardly wonder enough that a philosopher who firmly resolved to make no deduction except from self-evident principles, and to affirm nothing but what he clearly and distinctly perceived, and who blamed all the Schoolmen because they desired to explain obscure matters by occult qualities, should accept a hypothesis more occult than any occult quality.

What does he understand, I ask, by the union of the mind and body? What clear and distinct conception has he of thought intimately connected with a certain small portion of matter? I wish that he had explained this union by its proximate cause. But he conceived the mind to be so distinct from the body that he was able to a.s.sign no single cause of this union, nor of the mind itself, but was obliged to have recourse to the cause of the whole universe, that is to say, to G.o.d. Again, I should like to know how many degrees of motion the mind can give to that pineal gland, and with how great a power the mind can hold it suspended. For I do not understand whether this gland is acted on by the mind more slowly or more quickly than by the animal spirits, and whether the movements of the pa.s.sions, which we have so closely bound with firm decisions, might not be separated from them again by bodily causes, from which it would follow that although the mind had firmly determined to meet danger, and had joined to this decision the motion of boldness, the sight of the danger might cause the gland to be suspended in such a manner that the mind could think of nothing but flight. Indeed, since there is no relation between the will and motion, so there is no comparison between the power or strength of the body and that of the mind, and consequently the strength of the body can never be determined by the strength of the mind. It is to be remembered also that this gland is not found to be so situated in the middle of the brain that it can be driven about so easily and in so many ways, and that all the nerves are not extended to the cavities of the brain.

Lastly, I omit all that Descartes a.s.serts concerning the will and the freedom of the will, since I have shown over and over again that it is false. Therefore, inasmuch as the power of the mind, as I have shown above, is determined by intelligence alone, we shall determine by the knowledge of the mind alone the remedies against the emotions--remedies which every one, I believe, has experienced, although there may not have been any accurate observation or distinct perception of them, and from this knowledge of the mind alone shall we deduce everything which relates to its blessedness.

_Axioms_

I. If two contrary actions be excited in the same subject, a change must necessarily take place in both, or in one alone, until they cease to be contrary.

II. The power of an emotion is limited by the power of its cause, in so far as the essence of the emotion is manifested or limited by the essence of the cause itself.

_The Strength of the Emotions_

The emotion towards an object which we imagine to be free is greater than towards one which is necessary, and consequently still greater than towards one which we imagine as possible or contingent. But to imagine an object as free can be nothing else than to imagine it simply, while we know not the causes by which it was determined to action. An emotion, therefore, towards an object which we simply imagine is, other things being equal, greater than towards one which we imagine as necessary, possible, or contingent, and consequently greatest of all.

The mind understands all things to be necessary and determined by an infinite chain of causes to existence and action, and therefore so far enables itself to suffer less from the emotions which arise from these things, and to be less affected towards them.

The more this knowledge that things are necessary is applied to individual things which we imagine more distinctly and more vividly, the greater is this power of the mind over the emotions--a fact to which experience also testifies. For we see that sorrow for the loss of anything good is diminished if the person who has lost it considers that it could not by any possibility have been preserved. So also we see that n.o.body pities an infant because it does not know how to speak, walk, or reason, and lives so many years not conscious, as it were, of itself.

But if a number of human beings were born adult, and only a few here and there were born infants, every one would pity the infants, because we should then consider infancy not as a thing natural and necessary, but as a defect or fault of Nature. Many other facts of a similar kind we might observe.

We do not contemplate an object as absent by reason of the emotion by which we imagine it, but by reason of the fact that the body is affected with another modification, which excludes the existence of that object.

The emotion, therefore, which is related to an object which we contemplate as absent, is not of such a nature as to overcome the other actions and power of man, but, on the contrary, is of such a nature that it can in some way be restrained by those modifications which exclude the existence of its external cause. But the emotion which arises from reason is necessarily related to the common properties of things, which we always contemplate as present for nothing can exist which excludes their present existence, and which we always imagine in the same way.

This emotion, therefore, always remains the same, and consequently the emotions which are contrary to it, and which are not maintained by their external cause, must more and more accommodate themselves to it until they are no longer contrary to it. So far, therefore, the emotion which springs from reason is the stronger.

A number of simultaneous causes can do more than if they were fewer, and therefore the greater the number of the simultaneous causes by which an emotion is excited, the greater it is.

An emotion is bad or injurious only in so far as it hinders the mind from thinking and therefore that emotion by which the mind is determined to the contemplation of a number of objects at the same time is less injurious than another emotion equally great which holds the mind in the contemplation of one object alone or of a few objects, so that it cannot think of others. Again, since the essence of the mind, that is to say, its power, consists in thought alone, the mind suffers less through an emotion by which it is determined to the contemplation of a number of objects at the same time than through an emotion equally great which holds it occupied in the contemplation of one object alone or of a few objects. Finally, this emotion, in so far as it is related to a number of external causes, is therefore less towards each.

_The Power of the Intellect Over the Emotions_

I

_General Principles_

The order and connection of ideas is the same as the order and connection of things, and _vice versa_, the order and connection of things is the same as the order and connection of ideas. Therefore, as the order and connection of ideas in the mind is according to the order and connection of the modifications of the body it follows _vice versa_, that the order and connection of the modifications of the body is according to the order and connection in the mind of the thoughts and ideas of things.

If we detach an emotion of the mind from the thought of an external cause and connect it with other thoughts, then the love or hatred towards the external cause and the fluctuations of the mind which arise from these emotions will be destroyed.

An emotion which is a pa.s.sion is a confused idea. If, therefore, we form a clear and distinct idea of this emotion, the idea will not be distinguished--except by reason--from this emotion, in so far as the emotion is related to the mind alone, and therefore the emotion will cease to be a pa.s.sion.

In proportion, then, as we know an emotion better is it more within our control, and the less does the mind suffer from it.

Those things which are common to all cannot be otherwise than adequately conceived and therefore there is no modification of the body of which we cannot form some clear and distinct conception.

Hence it follows that there is no emotion of which we cannot form some clear and distinct conception. For an emotion is an idea of a modification of the body, and this idea therefore must involve some clear and distinct conception.

Since nothing exists from which some effect does not follow, and since we understand clearly and distinctly everything which follows from an idea which is adequate in us, it is a necessary consequence that every one has the power, partly at least, if not absolutely, of understanding clearly and distinctly himself and his emotions, and consequently of bringing it to pa.s.s that he suffers less from them. We have therefore mainly to strive to acquire a clear and distinct knowledge as far as possible of each emotion, so that the mind may be led to pa.s.s from the emotion to think those things which it perceives clearly and distinctly, and with which it is entirely satisfied, and to strive also that the emotion may be separated from the thought of an external cause and connected with true thoughts. Thus not only love, hatred, etc., will be destroyed, but also the appet.i.tes or desires to which the emotion gives rise cannot be excessive. For it is above everything to be observed that the appet.i.te by which a man is said to act is one and the same appet.i.te as that by which he is said to suffer. For example, we have shown that human nature is so const.i.tuted that every one desires that other people should live according to his way of thinking, a desire which in a man who is not guided by reason is a pa.s.sion which is called ambition, and is not very different from pride; while, on the other hand, in a man who lives according to the dictates of reason it is an action or virtue which is called piety. In the same manner, all the appet.i.tes or desires are pa.s.sions only in so far as they arise from inadequate ideas, and are cla.s.sed among the virtues whenever they are excited or begotten by adequate ideas; for all the desires by which we are determined to any action may arise either from adequate or inadequate ideas. To return, therefore, to the point from which we set out: there is no remedy within our power which can be conceived more excellent for the emotions than that which consists in true knowledge of them, since the mind possesses no other power than that of thinking and forming adequate ideas, as we have shown above.

II