But　he；　who　strives　to　conquer　hatred　with　love；　fights　his　battle　in　joy
  and　confidence；　he　withstands　many　as　easily　as　one；　and　has　very　little
  need　of　fortune's　aid。　Those　whom　he　vanquishes　yield　joyfully；　not　through
  failure；　but　through　increase　in　their　powers；　all　these　consequences
  follow　so　plainly　from　the　mere　definitions　of　love　and　understanding；
  that　I　have　no　need　to　prove　them　in　detail。
  Prop。　XLVII。　Emotions　of　hope　and　fear
  cannot　be　in　themselves　good。
  Proof。…　Emotions　of　hope　and　fear　cannot　exist　without　pain。　For　fear　is
  pain　（Def。　of　the　　Emotions：xiii。）；　and　hope　（Def。　of　the　Emotions；
  Explanation　xii。　and　xiii。）　cannot　exist　without　fear；　therefore　（IV。　xli。）
  these　emotions　cannot　be　good　in　themselves；　but　only　in　so　far　as　they
  can　restrain　excessive　pleasure　（IV：xliii。）。　Q。E。D。
  Note。…　We　may　add；　that　these　emotions　show　defective　knowledge　and　an
  absence　of　power　in　the　mind；　for　the　same　reason　confidence；　despair；　joy；
  and　disappointment　are　signs　of　a　want　of　mental　power。　For　although
  confidence　and　joy　are　pleasurable　emotions；　they；　nevertheless　imply　a
  preceding；　pain；　namely；　hope　and　fear。　Wherefore　the　more　we　endeavour　to
  be　guided　by　reason；　the　less　do　we　depend　on　hope；　we　endeavour　to　free
  ourselves　from　fear；　and；　as　far　as　we　can；　to　dominate　fortune；　directing
  our　actions　by　the　sure　counsels　of　wisdom。
  Prop。　XLVIII。　The　emotions　of　over…esteem
  and　disparagement　are　always　bad。
  Proof。…　These　emotions　（see　Def。　of　the　Emotions；　xxi。；　xxii。）　are
  repugnant　to　reason；　and　are　therefore　（IV。　xxvi。；　IV：xxvii。）　bad。　Q。E。D。
  Prop。　XLIX。　Over…esteem　is　apt　to
  render　its　object　proud。
  Proof。…　If　we　see　that　any　one　rates　us　too　highly；　for　love's　sake；
  we　are　apt　to　become　elated　（III：xli。）；　or　to　be　pleasurably　affected
  Def。　of　the　Emotions：xxx。）；　the　good　which　we　hear　of　ourselves　we　readily
  believe　（III：xxv。）；　and　therefore；　for　love's　sake；　rate　ourselves　too
  highly；　in　other　words；　we　are　apt　to　become　proud。　Q。E。D。
  Prop。　L。　Pity；　in　a　man　who　lives
  under　the　guidance　of　reason；　is　in
  itself　bad　and　useless。
  Proof。…　Pity　（Def。　of　the　Emotions：xviii。）　is　a　pain；　and　therefore
  （IV：xli。）　is　in　itself　bad。　The　good　effect　which　follows；　namely；　our
  endeavour　to　free　the　object　of　our　pity　from　misery；　is　an　action　which
  we　desire　to　do　solely　at　the　dictation　of　reason　（IV：xxxvii。）；　only　at
  the　dictation　of　reason　are　we　able　to　perform　any　action；　which　we　know
  for　certain　to　be　good　（IV：xxvii。）；　thus；　in　a　man　who　lives　under　the
  guidance　of　reason；　pity　in　itself　is　useless　and　bad。　Q。E。D。
  Note。…　He　who　rightly　realizes；　that　all　things　follow　from　the　necessity
  of　the　divine　nature；　and　come　to　pass　in　accordance　with　the　eternal　laws
  and　rules　of　nature；　will　not　find　anything　worthy　of　hatred；　derision；　or
  contempt；　nor　will　he　bestow　pity　on　anything；　but　to　the　utmost　extent　of
  human　virtue　he　will　endeavour　to　do　well；　as　the　saying　is；　and　to　rejoice。
  We　may　add；　that　he；　who　is　easily　touched　with　compassion；　and　is　moved　by
  another's　sorrow　or　tears；　often　does　something　which　he　afterwards　regrets；
  partly　because　we　can　never　be　sure　that　an　action　caused　by　emotion　is
  good；　partly　because　we　are　easily　deceived　by　false　tears。　I　am　in　this
  place　expressly　speaking　of　a　man　living　under　the　guidance　of　reason。　He
  who　is　moved　to　help　others　neither　by　reason　nor　by　compassion；　is
  rightly　styled　inhuman；　for　（III：　xxvii。）　he　seems　unlike　a　man。
  Prop。　LI。　Approval　is　not　repugnant
  to　reason；　but　can　agree　therewith
  and　arise　therefrom。
  Proof。…　Approval　is　love　towards　one　who　has　done　good　to　another　（Def。　of
  the　Emotions：xix。）；　therefore　it　may　be　referred　to　the　mind；　in　so　far　as
  the　latter　is　active　（III：lix。）；　that　is　（III：iii。）；　in　so　far　as　it　…
  understands；　therefore；　it　is　in　agreement　with　reason；　&c。　Q。E。D。
  Another　Proof。…　He；　who　lives　under　the　guidance　of　reason；　desires　for
  others　the　good　which　he　seeks　for　himself　（IV：xxxvii。）；　wherefore　from
  seeing　someone　doing　good　to　his　fellow　his　own　endeavour　to　do　good　is
  aided；　in　other　words；　he　will　feel　pleasure　（III：xi。Note）　accompanied　by
  the　idea　of　the　benefactor。　Therefore　he　approves　of　him。　Q。E。D。
  Note。…　Indignation　as　we　defined　it　（Def。　of　the　Emotions：xx。）　is
  necessarily　evil　（IV：xlv。）；　we　may；　however；　remark　that；　when　the
  sovereign　power　for　the　sake　of　preserving　peace　punishes　a　citizen
  who　has　injured　another；　it　should　not　be　said　to　be　indignant　with　the
  criminal；　for　it　is　not　incited　by　hatred　to　ruin　him；　it　is　led　by　a　sense
  of　duty　to　punish　him。
  Prop。　LII。　Self…approval　may　arise
  from　reason；　and　that　which　arises
  from　reason　is　the　highest　possible。
  Proof。…　Self…approval　is　pleasure　arising　from　a　man's　contemplation　of
  himself　and　his　own　power　of　action　（Def。　of　the　Emotions：xxv。）。　But　a
  man's　true　power　of　action　…　or　virtue　is　reason　herself　（III：iii。）；　as
  the　said　man　clearly　and　distinctly　contemplates　her　（II：xl。；　II：xliii。）；
  therefore　self…approval　arises　from　reason。　Again；　when　a　man　is
  contemplating　himself；　he　only　perceived　clearly　and　distinctly　or
  adequately；　such　things　as　follow　from　his　power　of　action　（III：Def。ii。）；
  that　is　（III：iii。）；　from　his　power　of　understanding；　therefore　in　such
  contemplation　alone　does　the　highest　possible　self…approval　arise。　Q。E。D。
  Note。…　Self…approval　is　in　reality　the　highest　object　for　which　we　can　hope。
  For　（as　we　showed　in　IV：xxv。）　no　one　endeavours　to　preserve　his　being　for
  the　sake　of　any　ulterior　object；　and；　as　this　approval　is　more　and　more
  fostered　and　strengthened　by　praise　（III：liii。Coroll。）；　and　on　the
  contrary　（III：lv。Coroll。）　is　more　and　more　disturbed　by　blame；　fame
  becomes　the　most　powerful　of　incitements　to　action；　and　life　under
  disgrace　is　almost　unendurable。
  Prop。　LIII。　Humility　is　not　a　virtue；
  or　does　not　arise　from　reason。
  Proof。…　Humility　is　pain　arising　from　a　man's　contemplation　of　his　own
  infirmities　（Def。　of　the　Emotions：xxvi。）。　But；　in　so　far　as　a　man　knows
  himself　by　true　reason；　he　is　assumed　to　understand　his　essence；　that　is；
  his　power　（III：vii。）。　Wherefore；　if　a　man　in　self…contemplation　perceives
  any　infirmity　in　himself；　it　is　not　by　virtue　of　his　understanding　himself；
  but　（III：lv。）　by　virtue　of　his　power　of　activity　being　checked。　But；　if　we
  assume　that　a　man　perceives　his　own　infirmity　by　virtue　of　understanding
  something　stronger　than　himself；　by　the　knowledge　of　which　he　determines
  his　own　power　of　activity；　this　is　the　same　as　saying　that　we　conceive
  that　a　man　understands　himself　distinctly　（IV：xxvi。）；　because　（Land　reads：
  〃Quod　ipsius　agendi　potentia　juvatur〃…　which　I　have　translated　above。　He　…
  suggests　as　alternative　readings　to　‘quod'；　'quo'　（=　whereby）　and　'quodque'
  （=　and　that）。）　his　power　of　activity　is　aided。　Wherefore　humility；　or　the
  pain　which　arises　from　a　man's　contemplation　of　his　own　infirmity；　does
  not　arise　from　the　contemplation　or　reason；　and　is　not　a　virtue　but　a
  passion。　Q。E。D。
  Prop。　LIV。　Repentance　is　not　a　virtue；
  or　does　not　arise　from　reason　；　but　he
  who　repents　of　an　action　is　doubly
  wretched　or　infirm。
  Proof。…　The　first　part　of　this　proposition　is　proved　like　the　foregoing
  one。　The　second　part　is　proved　from　the　mere　definition　of　the　emotion　in
  question　（Def。　of　the　Emotions：xxvii。）。　For　the　man　allows　himself　to　be
  overcome；　first；　by　evil　desires；　secondly；　by　pain。
  Note。…　As　men　seldom　live　under　the　guidance　of　reason；　these　two　emotions；
  namely；　Humility　and　Repentance；　as　also　Hope　and　Fear；　bring　more　good
  than　harm；　hence；　as　we　must　sin；　we　had　better　sin　in　that　direction。
  For；　if　all　men　who　are　a　prey　to　emotion　were　all　equally　proud；　they
  would　shrink　from　nothing；　and　would　fear　nothing；　how　then　could　they　be
  joined　and　linked　together　in　bonds　of　union？　　The　crowd　plays　the　tyrant；
  when　it　is　not　in　fear；　hence　we　need　not　wonder　that　the　prophets；　who
  consulted　the　good；　not　of　a　few；　but　of　all；　so　strenuously　commended
  Humility；　Repentance；　and　Reverence。　Indeed　those　who　are　a　prey　to　these
  emotions　may　be　led　much　more　easily　than　others　to　live　under　the
  guidance　of　reason；　that　is；　to　become　free　and　to　enjoy　the　life　of　the
  blessed。
  Prop。　LV。　Extreme　pride　or　dejection
  indicates　extreme　ignorance　of　self。
  Proof。…　This　is　evident　from　Def。　of　the　Emotions：xxviii。