On the Improvement of the Understanding — Benedictus de Spinoza
The Project Gutenberg E-text of On the Improvement of the Understanding, by Baruch Spinoza You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.org . If you are not located in the United States, you will have to check the laws of the country where you are located before using this eBook. Title : On the Improvement of the Understanding Author : Benedictus de Spinoza Translator : R. H. M. Elwes Release date : August 1, 1997 [eBook #1016] Most recently updated: October 29, 2024 Language : English Other information and formats : www.gutenberg.org/ebooks/1016 Credits : Produced by an anonymous Project Gutenberg volunteer. HTML version by Al Haines. *** START OF H. M. Elwes TABLE OF CONTENTS: 1 On the Improvement of the Understanding 3 Of the ordinary objects of men's desires 12 Of the true and final good 17 Certain rules of life 19 Of the four modes of perception 25 Of the best mode of perception 33 Of the instruments of the intellect, or true ideas 43 Answers to objections First part of method: 50 Distinction of true ideas from fictitious ideas 64 And from false ideas 77 Of doubt 81 Of memory and forgetfulness 86 Mental hindrances from words--and from the popular confusion of ready imagination with distinct understanding. Second part of method: 91 Its object, the acquisition of clear and distinct ideas 94 Its means, good definitions Conditions of definition 107 How to define understanding [Notice to the Reader.] (This notice to the reader was written by the editors of the Opera Postuma in 1677. Taken from Curley, Note 3, at end) *This Treatise on the Emendation of the Intellect etc., which we give you here, kind reader, in its unfinished [that is, defective] state, was written by the author many years ago now. He always intended to finish it. But hindered by other occupations, and finally snatched away by death, he was unable to bring it to the desired conclusion. But since it contains many excellent and useful things, which--we have no doubt--will be of great benefit to anyone sincerely seeking the truth, we did not wish to deprive you of them. And so that you would be aware of, and find less difficult to excuse, the many things that are still obscure, rough, and unpolished, we wished to warn you of them. Farewell.* [1] (1) After experience had taught me that all the usual surroundings of social life are vain and futile; seeing that none of the objects of my fears contained in themselves anything either good or bad, except in so far as the mind is affected by them, I finally resolved to inquire whether there might be some real good having power to communicate itself, which would affect the mind singly, to the exclusion of all else: whether, in fact, there might be anything of which the discovery and attainment would enable me to enjoy continuous, supreme, and unending happiness. [2] (1) I say "I finally resolved," for at first sight it seemed unwise willingly to lose hold on what was sure for the sake of something then uncertain. (2) I could see the benefits which are acquired through fame and riches, and that I should be obliged to abandon the quest of such objects, if I seriously devoted myself to the search for something different and new. (3) I perceived that if true happiness chanced to be placed in the former I should necessarily miss it; while if, on the other hand, it were not so placed, and I gave them my whole attention, I should equally fail. [3] (1) I therefore debated whether it would not be possible to arrive at the new principle, or at any rate at a certainty concerning its existence, without changing the conduct and usual plan of my life; with this end in view I made many efforts, in vain. (2) For the ordinary surroundings of life which are esteemed by men (as their actions testify) to be the highest good, may be classed under the three heads--Riches, Fame, and the Pleasures of Sense: with these three the mind is so absorbed that it has little power to reflect on any different good. [4] (1) By sensual pleasure the mind is enthralled to the extent of quiescence, as if the supreme good were actually attained, so that it is quite incapable of thinking of any other object; when such pleasure has been gratified it is followed by extreme melancholy, whereby the mind, though not enthralled, is disturbed and dulled. (2) The pursuit of honors and riches is likewise very absorbing, especially if such objects be sought simply for their own sake, [a] inasmuch as they are then supposed to constitute the highest good. [5] (1) In the case of fame the mind is still more absorbed, for fame is conceived as always good for its own sake, and as the ultimate end to which all actions are directed. (2) Further, the attainment of riches and fame is not followed as in the case of sensual pleasures by repentance, but, the more we acquire, the greater is our delight, and, consequently, the more are we incited to increase both the one and the other; on the other hand, if our hopes happen to be frustrated we are plunged into the deepest sadness. (3) Fame has the further drawback that it compels its votaries to order their lives according to the opinions of their fellow-men, shunning what they usually shun, and seeking what they usually seek. [6] (1) When I saw that all these ordinary objects of desire would be obstacles in the way of a search for something different and new--nay, that they were so opposed thereto, that either they or it would have to be abandoned, I was forced to inquire which would prove the most useful to me: for, as I say, I seemed to be willingly losing hold on a sure good for the sake of something uncertain. (6:2) However, after I had reflected on the matter, I came in the first place to the conclusion that by abandoning the ordinary objects of pursuit, and betaking myself to a new quest, I should be leaving a good, uncertain by reason of its own nature, as may be gathered from what has been