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therefore in so far as we are a part of Nature； which cannot be conceived
by itself without other parts。 Q。E。D。
Prop。 III。 The force whereby a man persists
in existing is limited； and is infinitely
surpassed by the power of external causes。
Proof。…This is evident from the axiom of this part。 For； when man is
given； there is something else … say A … more powerful； when A is given；
there is something else … say B … more powerful than A； and so on to
infinity； thus the power of man is limited by the power of some other
thing； and is infinitely surpassed by the power of external causes。 Q。E。D。
Prop。 IV。 It is impossible； that man should
not be a part of Nature； or that he should
be capable of undergoing no changes； save
such as can be understood through his nature
only as their adequate cause。
Proof。… The power； whereby each particular thing； and consequently man；
preserves his being； is the power of God or of Nature （I：xxiv。Coroll。）；
not in so far as it is infinite； but in so far as it can be explained by
the actual human essence （III：vii。）。 Thus the power of man； in so far
as it is explained through his own actual essence； is a part of the
infinite power of God or Nature； in other words； of the essence thereof
（I：xxxiv。）。 This was our first point。 Again； if it were possible； that man
should undergo no changes save such as can be understood solely through
the nature of man； it would follow that he would not be able to die； but
would always necessarily exist； this would be the necessary consequence
of a cause whose power was either finite or infinite； namely； either of
man's power only； inasmuch as he would be capable of removing from himself
all changes which could spring from external causes； or of the infinite
power of Nature； whereby all individual things would be so ordered； that
man should be incapable of undergoing any changes save such as tended
towards his own preservation。 But the first alternative is absurd （by the
last Prop。； the proof of which is universal； and can be applied to all
individual things）。 Therefore； if it be possible； that man should not be
capable of undergoing any changes； save such as can be explained solely
through his own nature； and consequently that he must always （as we have
shown） necessarily exist； such a result must follow from the infinite
power of God； and consequently （I：xvi。） from the necessity of the divine
nature； in so far as it is regarded as affected by the idea of any given
man； the whole order of nature as conceived under the attributes of
extension and thought must be deducible。 It would therefore follow （I：xxi。）
that man is infinite； which （by the first part of this proof） is absurd。
It is； therefore； impossible； that man should not undergo any changes save
those whereof he is the adequate cause。 Q。E。D。
Corollary。… Hence it follows； that man is necessarily always a prey to
his passions； that he follows and obeys the general order of nature； and
that he accommodates himself thereto； as much as the nature of things
demands。
Prop。 V。 The power and increase of every
passion； and its persistence in existing
are not defined by the power； whereby we
ourselves endeavour to persist in existing；
but by the power of an external cause
compared with our own。
Proof。… The essence of a passion cannot be explained through our
essence alone （III：Def。i。&。ii。）； that is （III：vii。）； the power of
a passion cannot be defined by the power； whereby we ourselves
endeavour to persist in existing； but （as is shown in II：xvi。） must
necessarily be defined by the power of an external cause compared
with our own。 Q。E。D。
Prop。 VI。 The force of any passion or emotion
can overcome the rest of a man's activities or
power； so that the emotion becomes obstinately
fixed to him。
Proof。… The force and increase of any passion and its persistence in
existing are defined by the power of an external cause compared with
our own （by the foregoing Prop。）； therefore （IV：iii。） it can overcome a
man's power； &e。 Q。E。D。
Prop。 VII。 An emotion can only be controlled
or destroyed by another emotion contrary
thereto； and with more power for controlling
emotion。
Proof。… Emotion； in so far as it is referred to the mind； is an idea；
whereby the mind affirms of its body a greater or less force of existence
than before （cf。 the general Definition of the Emotions at the end of
Part III。） When； therefore； the mind is assailed by any emotion； the
body is at the same time affected with a modification whereby its power
of activity is increased or diminished。 Now this modification of the body
（IV：v。） receives from its cause the force for persistence in its being；
which force can only be checked or destroyed by a bodily cause （II：vi。）；
in virtue of the body being affected with a modification contrary to
（III：v。） and stronger than itself （IV。Ax。）； wherefore （II：xii。） the mind
is affected by the idea of a modification contrary to； and stronger than
the former modification； in other words； （by the general definition
of the emotions） the mind will be affected by an emotion contrary to and
stronger than the former emotion； which will exclude or destroy the
existence of the former emotion； thus an emotion cannot be destroyed nor
controlled except by a contrary and stronger emotion。 Q。E。D。
Corollary。… An emotion； in so far as it is referred to the mind； can
only be controlled or destroyed through an idea of a modification of
the body contrary to； and stronger than； that which we are undergoing。
For the emotion which we undergo can only be checked or destroyed by an
emotion contrary to； and stronger than； itself； in other words； （by the
general Definition of the Emotions） only by an idea of a modification
of the body contrary to； and stronger than； the modification which we
undergo。
Prop。 VIII。 The knowledge of good and evil
is nothing else but the emotions of pleasure
or pain； in so far as we are conscious
thereof。
Proof。… We call a thing good or evil； when it is of service or the
reverse in preserving our being （IV：Def。i。&。ii。）； that is （III：vii。）；
when it increases or diminishes； helps or hinders； our power of activity。
Thus； in so far as we perceive that a thing affects us with pleasure or
pain； we call it good or evil； wherefore the knowledge of good and evil
is nothing else but the idea of the pleasure or pain； which necessarily
follows from that pleasurable or painful emotion （II：xxii。）。 But this idea
is united to the emotion in the same way as mind is united to body
（II：xxi。）； th