n of a few objects or of one, that it is
unable to think of anything else; this was our first point.
Again, as the mind's essence, in other words, its power (III.
vii.), consists solely in thought (II. xi.), the mind is less
passive in respect to an emotion, which causes it to think of
several things at once, than in regard to an equally strong
emotion, which keeps it engrossed in the contemplation of a few
or of a single object: this was our second point. Lastly, this
emotion (III. xlviii.), in so far as it is attributable to
several causes, is less powerful in regard to each of them.
Q.E.D.

PROP. X. So long as we are not assailed by emotions contrary to
our nature, we have the power of arranging and associating the
modifications of our body according to the intellectual order.

Proof.--The emotions, which are contrary to our nature, that
is (IV. xxx.), which are bad, are bad in so far as they impede
the mind from understanding (IV. xxvii.). So long, therefore, as
we are not assailed by emotions contrary to our nature, the
mind's power, whereby it endeavours to understand things (IV.
xxvi.), is not impeded, and therefore it is able to form clear
and distinct ideas and to deduce them one from another (II. xl.
note. ii. and II. xlvii. note); consequently we have in such
cases the power of arranging and associating the modifications of
the body according to the intellectual order. Q.E.D.

Note.--By this power of rightly arranging and associating the
bodily modifications we can guard ourselves from being easily
affected by evil emotions. For (V. vii.) a greater force is
needed for controlling the emotions, when they are arranged and
associated according to the intellectual order, than when they,
are uncertain and unsettled. The best we can do, therefore, so
long as we do not possess a perfect knowledge of our emotions, is
to frame a system of right conduct, or fixed practical precepts,
to commit it to memory, and to apply it forthwith[16] to the
particular circumstances which now and again meet us in life, so
that our imagination may become fully imbued therewith, and that
it may be always ready to our hand. For instance, we have laid
down among the rules of life (IV. xlvi. and note), that hatred
should be overcome with love or high--mindedness, and not required
with hatred in return. Now, that this precept of reason may be
always ready to our hand in time of need, we should often think
over and reflect upon