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II：xiii。）。 Therefore； whatsoever brings about the preservation of the
proportion between motion and rest； which the parts of the human body
mutually possess； preserves the specific reality of the human body； and
consequently renders the human body capable of being affected in many ways
and of affecting external bodies in many ways； consequently it is good
（by the last Prop。）。 Again； whatsoever brings about a change in the
aforesaid proportion causes the human body to assume another specific
character； in other words （see Preface to this Part towards the end；
though the point is indeed self…evident）； to be destroyed； and
consequently totally incapable of being affected in an increased
numbers of ways； therefore it is bad。 Q。E。D。
Note。… The extent to which such causes can injure or be of service to the
mind will be explained in the Fifth Part。 But I would here remark that I
consider that a body undergoes death； when the proportion of motion and
rest which obtained mutually among its several parts is changed。 For I do
not venture to deny that a human body； while keeping the circulation of
the blood and other properties； wherein the life of a body is thought to
consist； may none the less be changed into another nature totally different
from its own。 There is no reason； which compels me to maintain that a body
does not die； unless it becomes a corpse； nay； experience would seem to
point to the opposite conclusion。 It sometimes happens； that a man
undergoes such changes； that I should hardly call him the same。 As I have
heard tell of a certain Spanish poet； who had been seized with sickness；
and though he recovered therefrom yet remained so oblivious of his past
life； that he would not believe the plays and tragedies he had
written to be his own： indeed； he might have been taken for a grown…up
child； if he had also forgotten his native tongue。 If this instance seems
incredible； what shall we say of infants？ A man of ripe age deems their
nature so unlike his own； that he can only be persuaded that he too has
been an infant by the analogy of other men。 However； I prefer to leave such
questions undiscussed； lest I should give ground to the superstitious for
raising new issues。
Prop。 XL。 Whatsoever conduces to man's
social life； or causes men to live
together in harmony； is useful； whereas
whatsoever brings discord into a State is bad。
Proof。… For whatsoever causes men to live together in harmony also causes
them to live according to reason （IV：xxxv。）； and is therefore （IV：xxvi。
and IV：xxvii。） good； and （for the same reason） whatsoever brings about
discord is bad。 Q。E。D。
Prop。 XLI。 Pleasure in itself is not
bad but good： contrariwise； pain in
itself is bad。
Proof。… Pleasure （III：xi。&Note） is emotion； whereby the body's power of
activity is increased or helped； pain is emotion； whereby the body's power
of activity is diminished or checked； therefore （IV：xxxviii。） pleasure in
itself is good； &c。 Q。E。D。
Prop。 XLII。 Mirth cannot be excessive；
but is always good； contrariwise；
Melancholy is always bad。
Proof。… Mirth （see its Def。 in III：xi。Note） is pleasure。 which； in so
far as it is referred to the body； consists in all parts of the body being
affected equally： that is （III：xi。）； the body's power of activity is
increased or aided in such a manner； that the several parts maintain their
former proportion of motion and rest； therefore Mirth is always good
（IV。 xxxix。）； and cannot be excessive。 But Melancholy （see its Def。 in
the same note to III：xi。Note） is pain； which； in so far as it is referred
to the body； consists in the absolute decrease or hindrance of the body's
power of activity； therefore （IV：xxxviii。） it is always bad。 Q。E。D。
Prop。 XLIII。 Stimulation may be excessive
and bad； on the other hand； grief may be
good； in so far as stimulation or pleasure
is bad。
Proof。… Localized pleasure or stimulation （titillatio） is pleasure； which；
in so far as it is referred to the body； consists in one or some of its
parts being affected more than the rest （see its Definition； III：xi。Note）；
the power of this emotion may be sufficient to overcome other actions of
the body （IV：vi。）； and may remain obstinately fixed therein； thus rendering
it incapable of being affected in a variety of other ways： therefore
（IV：xxxviii。） it may be bad。 Again； grief； which is pain； cannot as such
be good （IV：xli。）。 But； as its force and increase is defined by the power
of an external cause compared with our own （IV：v。）； we can conceive
infinite degrees and modes of strength in this emotion （IV：iii。）；
we can； therefore； conceive it as capable of restraining stimulation；
and preventing its becoming excessive； and hindering the body's
capabilities； thus； to this extent； it will be good。 Q。E。D。
Prop。 XLIV。 Love and desire may be excessive。
Proof。… Love is pleasure； accompanied by the idea of an external cause
（Def_of_Emotions：vi。）； therefore stimulation； accompanied by the idea of
an external cause is love （III：xi。Note）； hence love maybe excessive。
Again； the strength of desire varies in proportion to the emotion from
which it arises （III：xxxvii。）。 Now emotion may overcome all the rest of
men's actions （IV：vi。）； so； therefore； can desire； which arises from the
same emotion； overcome all other desires； and become excessive； as we
showed in the last proposition concerning stimulation。
Note。… Mirth； which I have stated to be good； can be conceived more easily
than it can be observed。 For the emotions； whereby we are daily assailed；
are generally referred to some part of the body which is affected more than
the rest； hence the emotions are generally excessive； and so fix the mind
in the contemplation of one object； that it is unable to think of others；
and although men； as a rule； are a prey to many emotions … and very few
are found who are always assailed by one and the same … yet there are
cases； where one and the same emotion remains obstinately fixed。 We
sometimes see men so absorbed in one object； that； although it be not
present； they think they have it before them； when this is the case with a
man who is not asleep； we say he is delirious or mad； nor are those persons
who are inflamed with love； and who dream all night and all day about
nothing but their mistress； or some woman； considered as less mad； for
they are made objects of ridicule。 But when a miser thinks of nothing but
gain or money； or when an ambitious man thinks of nothing but glory； they
are not reckoned to be mad； because they are generally harmful； and are
thought worthy of being hated。 But；