[P39]: He who Hates someone will strive to do evil to him, unless he fears that a greater evil to himself will arise from this; and on the other hand, he who loves someone will strive to benefit him by the same law.

Dem.: To hate someone (by P13 S) is to imagine him as the cause of {NS: one’s} Sadness; and so (by P28), he who hates someone will strive to remove or destroy him. But if from that he fears something sadder, or (what is the same) a greater evil to himself, and believes that he can avoid this sadness by not doing to the one he hates the evil he was contemplating, he will desire to abstain from doing evil (by the same P28)—and that (by P37) with a greater striving than that by which he was bound to do evil. So this greater striving will prevail, as we maintained.

The second part of this demonstration proceeds in the same way. Therefore, he who hates someone, etc., q.e.d.

Schol.: By good here I understand every kind of Joy, and whatever leads to it, and especially what satisfies any kind of longing, whatever that may be. And by evil {I understand here} every kind of Sadness, and especially what frustrates longing. For we have shown above (in P9 S) that we desire nothing because we judge it to be good, but on the contrary, we call it good because we desire it. Consequently, what we are averse to we call evil.

So each one, from his own affect, judges, or evaluates, what is good and what is bad, what is better and what is worse, and finally, what is best and what is worst. So the Greedy man judges an abundance of money best, and poverty worst. The Ambitious man desires nothing so much as Esteem and dreads nothing so much as Shame. To the Envious nothing is more agreeable than another’s unhappiness, and nothing more burdensome than another’s happiness. And so, each one, from his own affect, judges a thing good or bad, useful or useless.

Further, this affect, by which a man is so disposed that he does not will what he wills, and wills what he does not will, is called Timidity, which is therefore nothing but fear insofar as a man is disposed by it to avoid an evil he judges to be future by encountering a lesser evil (see P28). But if the evil he is timid toward is Shame, then the timidity is called a Sense of shame. Finally, if the desire to avoid a future evil is restrained by Timidity regarding another evil, so that he does not know what he would rather do, then the Fear is called Consternation, particularly if each evil he fears is of the greatest.