not exist in the mind (III. x.) But that a man, from the
necessity of his own nature, should endeavour to become
non--existent, is as impossible as that something should be made
out of nothing, as everyone will see for himself, after a little
reflection.

PROP. XXI. No one can desire to be blessed, to act rightly, and
to live rightly, without at the same time wishing to be, act, and
to live--in other words, to actually exist.

Proof.--The proof of this proposition, or rather the
proposition itself, is self--evident, and is also plain from the
definition of desire. For the desire of living, acting, &c.,
blessedly or rightly, is (Def. of the Emotions, i.) the essence
of man--that is (III. vii.), the endeavour made by everyone to
preserve his own being. Therefore, no one can desire, &c.
Q.E.D.

PROP. XXII. No virtue can be conceived as prior to this
endeavour to preserve one's own being.

Proof.--The effort for self--preservation is the essence of a
thing (III. vii.); therefore, if any virtue could be conceived
as prior thereto, the essence of a thing would have to be
conceived as prior to itself, which is obviously absurd.
Therefore no virtue, &c. Q.E.D.

Corollary.--The effort for self--preservation is the first and
only foundation of virtue. For prior to this principle nothing
can be conceived, and without it no virtue can be conceived.

PROP. XXIII. Man, in so far as he is determined to a particular
action because he has inadequate ideas, cannot be absolutely said
to act in obedience to virtue; he can only be so described, in
so far as he is determined for the action because he understands.

Proof.--In so far as a man is determined to an action through
having inadequate ideas, he is passive (III. i.), that is (III.
Deff. i., and iii.), he does something, which cannot be perceived
solely through his essence, that is (by IV. Def. viii.), which
does not follow from his virtue. But, in so far as he is
determined for an action because he understands, he is active;
that is, he does something, which is perceived through his
essence alone, or which adequately follows from his virtue.
Q.E.D.

PROP. XXIV. To act absolutely in obedience to virtue is in us
the same thing as to act, to live, or to preserve one's being
(these three terms are identical in meaning) in accordance with
the dictates of reason on the basis of seeking what is useful to
one's self.

Proof.--To act absolutely in obedience to virtue is