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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。）； that is； there is no real distinction between this idea and
the emotion or idea of the modification of the body； save in conception
only。 Therefore the knowledge of good and evil is nothing else but the
emotion； in so far as we are conscious thereof。 Q。E。D。
Prop。 IX。 An emotion； whereof we conceive
the cause to be with us at the present time；
is stronger than if we did not conceive the
cause to be with us。
Proof。… Imagination or conception is the idea； by which the mind regards
a thing as present （II：xvii。note）； but which indicates the disposition of
the mind rather than the nature of the external thing （II：xvi。Coroll。ii）。
An emotion is therefore a conception； in so far as it indicates the
disposition of the body。 But a conception （by II：xvii。） is stronger；
so long as we conceive nothing which excludes the present existence
of the external object； wherefore an emotion is also stronger or more
intense； when we conceive the cause to be with us at the present time；
than when we do not conceive the cause to be with us。 Q。E。D。
Note。… When I said above in III：xviii。 that we are affected by the image
of what is past or future with the same emotion as if the thing conceived
were present； I expressly stated； that this is only true in so far as we
look solely to the image of the thing in question itself ； for the thing's
nature is unchanged； whether we have conceived it or not； I did not deny
that the image becomes weaker； when we regard as present to us other
things which exclude the present existence of the future object： I did
not expressly call attention to the fact； because I purposed to treat
of the strength of the emotions in this part of my work。
Corollary。… The image of something past or future； that is； of a thing
which we regard as in relation to time past or time future； to the
exclusion of time present； is； when other conditions are equal； weaker
than the image of something present； consequently an emotion felt towards
what is past or future is less intense； other conditions being equal；
than an emotion felt towards something present。
Prop。 X。 Towards something future； which we
conceive as close at hand； we are affected
more intensely； than if we conceive that
its time for existence is separated from
the present by a longer interval； so too
by the remembrance of what we conceive to
have not long passed away we are affected
more intensely； than if we conceive that
it has long passed away。
Proof。… In so far as we conceive a thing as close at hand； or not long
passed away； we conceive that which excludes the presence of the object
less； than if its period of future existence were more distant from the
present； or if it had long passed away （this is obvious） therefore （by the
foregoing Prop。） we are； so far； more intensely affected towards it。 Q。E。D。
Corollary。… From the remarks made in IV：Def。vi。 of this part it follows
that； if objects are separated from the present by a longer period than
we can define in conception； though their dates of occurrence be widely
separated one from the other； they all affect us equally faintly。
Prop。 XI。 An emotion towards that which
we conceive as necessary is； when other
conditions are equal； more intense than
an emotion towards that which impossible；
or contingent； or non…necessary。
Proof。… In so far as we conceive a thing to be necessary； we； to that
extent； affirm its existence； on the other hand we deny a thing's
existence； in so far as we conceive it not to be necessary ：xxxiii。note。i。）；
wherefore （IV。ix。） an emotion towards that which is necessary is； other
conditions being equal； more intense than an emotion that which is
non…necessary。 Q。E。D。
Prop。 XII。 An emotion towards a thing；
which we know not to exist at the present
time； and which we conceive as possible；
is more intense； other conditions being
equal； than an emotion towards a thing
contingent。
Proof。… In so far as we conceive a thing as contingent； we are affected
by the conception of some further thing； which would assert the existence
of the former （IV：Def。iii。）； but； on the other hand； we （by hypothesis）
conceive certain things； which exclude its present existence。 But； in
so far as we conceive a thing to be possible in the future； we there by
conceive things which assert its existence （IV：iv。）； that is （III：xviii。）；
things which promote hope or fear： wherefore an emotion towards something
possible is more vehement。 Q。E。D。
Corollary。… An emotion towards a thing； which we know not to exist in the
present； and which we conceive as contingent； is far fainter； than if we
conceive the thing to be present with us。
Proof。… Emotion towards a thing； which we conceive to exist； is more
intense than it would be； if we conceived the thing as future V：ix。Coroll。）；
and is much more vehement； than if the future time be conceived as far
distant from the present （IV：x。）。 Therefore an emotion towards a thing；
whose period of existence we conceive to be far distant from the present；
is far fainter； than if we conceive the thing as present； it is；
nevertheless； more intense； than if we conceived the thing as contingent；
wherefore an emotion towards a thing； which we regard as contingent；
will be far fainter； than if we conceived the thing to be present with us。
Q。E。D。
Prop。 XIII。 Emotion towards a thing contingent；
which we know not to exist in the present； is；
other conditions being equal； fainter than an
emotion towards a thing past。
Proof。… In so far as we conceive a t