he mind
necessarily contemplates itself, when it conceives a true or
adequate idea (II. xliii.). But the mind does conceive certain
adequate ideas (II. xl. note 2.). Therefore it feels pleasure in
so far as it conceives adequate ideas; that is, in so far as it
is active (III. i.). Again, the mind, both in so far as it has
clear and distinct ideas, and in so far as it has confused ideas,
endeavours to persist in its own being (III. ix.); but by such
an endeavour we mean desire (by the note to the same Prop.);
therefore, desire is also attributable to us, in so far as we
understand, or (III. i.) in so far as we are active. Q.E.D.

PROP. LIX. Among all the emotions attributable to the mind as
active, there are none which cannot be referred to pleasure or
desire.

Proof.--All emotions can be referred to desire, pleasure, or
pain, as their definitions, already given, show. Now by pain we
mean that the mind's power of thinking is diminished or checked
(III. xi. and note); therefore, in so far as the mind feels
pain, its power of understanding, that is, of activity, is
diminished or checked (III. i.); therefore, no painful emotions
can be attributed to the mind in virtue of its being active, but
only emotions of pleasure and desire, which (by the last Prop.)
are attributable to the mind in that condition. Q.E.D.

Note.--All actions following from emotion, which are
attributable to the mind in virtue of its understanding, I set
down to strength of character (fortitudo), which I divide into
courage (animositas) and highmindedness (generositas). By
courage I mean the desire whereby every man strives to preserve
his own being in accordance solely with the dictates of reason.
By highmindedness I mean the desire whereby every man endeavours,
solely under the dictates of reason, to aid other men and to
unite them to himself in friendship. Those actions, therefore,
which have regard solely to the good of the agent I set down to
courage, those which aim at the good of others I set down to
highmindedness. Thus temperance, sobriety, and presence of mind
in danger, &c., are varieties of courage; courtesy, mercy, &c.,
are varieties of highmindedness.

I think I have thus explained, and displayed through their
primary causes the principal emotions and vacillations of spirit,
which arise from the combination of the three primary emotions,
to wit, desire, pleasure, and pain. It is evident from what I
have said, that we are