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Benedict de Spinoza lived a life of blameless simplicity as a lens-grinder in Holland. And yet in his lifetime, he was expelled from the Jewish community in Amsterdam as a heretic, and after his death his words were first banned by the Christian authorities as atheistic, then hailed by humanists as the gospel of Pantheism. His "Ethics Demonstrated in Geometrical Order" shows us the reality behind this enigmatic figure. First published by his friends after his premature death at the age of 44, the "Ethics" uses the methods of Euclid to describe a single entity, properly called both "God" and "Nature", of which mind and matter are two manifestations. From this follow, in ways that are strikingly modern, the identity of mind and body, the necessary causation of events and actions, and the illusory nature of free will.

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【命题十】之附释

所以凡是纯因爱自由之故，而努力克制其感情与欲望的人，将必尽力以求理解德性和德性形成的原因，且将使心灵充满着由对关于德性的正确知识而引起的愉快；但他将必不去吹求他人的缺点鄙视世人，或以表面的虚矫的自由恬然自喜。并且凡能深切察见因为这并非难事此理并能实践此理的人，则他在短期中必能大部分基于理性的至高命令以指导其行为。

〖命题十七〗神没有被动的情感，且决不会为任何快乐和愁苦的情感所激动。

〖命题四十一〗即使我们不知道我们的心灵是永恒的，我们也必须特别重视虔诚与宗教，以及一切我们在第四部分里所指出来的有关于刚毅与仁爱的诸德性。

〖命题四十二〗幸福不是德性的报酬、而是德性自身；并不是因为我们克制情欲、我们才享有幸福，反之，乃是因为我们享有幸福，所以我们能够克制情欲。

命题三十八假如一个人开始恨他所爱的对象，于是他对它的爱便完全消逝了。那么由于同样的原因，他将因此愈是恨它，比如果他从来没有爱过它还要厉害些，并且他从前对它的爱愈大，则他对它的恨也将愈大。

当我们回忆一物，我们总是趋于用同样的情绪，把它当做即在目前似的去怀想它。但是这种趋势或努力，只要我们是清醒的，总是被我们所回忆着的足以排斥那物的存在的意象所阻碍。……渴望实在是与因所恨之物的不存在而起的快乐相反的痛苦。

人的力量，就其可以通过他的现实本质得到说明而言，就是神或自然的无限力量的一部分。这就是说，就是神或自然的本质的一部分。

嘲笑、轻蔑、愤怒、报复。。。这些情绪都与恨有关或含有因恨而生的成分，不能成为善。

因为仅仅是自类无限的东西，我们可以否认其无限多的属性

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Benedict de Spinoza lived a life of blameless simplicity as a lens-grinder in Holland. And yet in his lifetime, he was expelled from the Jewish community in Amsterdam as a heretic, and after his death his words were first banned by the Christian authorities as atheistic, then hailed by humanists as the gospel of Pantheism. His "Ethics Demonstrated in Geometrical Order" shows us the reality behind this enigmatic figure. First published by his friends after his premature death at the age of 44, the "Ethics" uses the methods of Euclid to describe a single entity, properly called both "God" and "Nature", of which mind and matter are two manifestations. From this follow, in ways that are strikingly modern, the identity of mind and body, the necessary causation of events and actions, and the illusory nature of free will.