P59: Among all the affects that are related to the Mind insofar as it acts, there are none that are not related to Joy or Desire.

Dem.: All the affects are related to Desire, Joy, or Sadness, as the definitions we have given of them show. But by Sadness we understand the fact that the Mind’s power of acting is diminished or restrained (by P11 and P11 S). And so insofar as the Mind is saddened, its power of understanding, i.e. (by P1), of acting, is diminished or restrained. Hence no affects of Sadness can be related to the Mind insofar as it acts, but only affects of Joy and Desire, which (by P58) are also so far related to the Mind, q.e.d.

Schol.: All actions that follow from affects related to the Mind insofar as it understands I relate to Strength of character, which I divide into Tenacity and Nobility. For by Tenacity I understand the Desire by which each one strives, solely from the dictate of reason, to preserve his being. By Nobility I understand the Desire by which each one strives, solely from the dictate of reason, to aid other men and join them to him in friendship.

Those actions, therefore, which aim only at the agent’s advantage, I relate to Tenacity, and those which aim at another’s advantage, I relate to Nobility. So Moderation, Sobriety, presence of mind in danger, etc., are species of Tenacity whereas Courtesy, Mercy, etc., are species of Nobility.

And with this I think I have explained and shown through their first causes the main affects and vacillations of mind which arise from the composition of the three primitive affects, viz. Desire, Joy, and Sadness. From what has been said it is clear that we are driven about in many ways by external causes, and that, like waves on the sea, driven by contrary winds, we toss about, not knowing our outcome and fate.

But I said that I have shown only the main {NS: affects}, not all the conflicts of mind there can be. For by proceeding in the same way as above, we can easily show that Love is joined to Repentance, Contempt, Shame, etc. Indeed, from what has already been said I believe it is clear to anyone that the various affects can be compounded with one another in so many ways, and that so many variations can arise from this composition that they cannot be defined by any number. But it was sufficient for my purpose to enumerate only the main affects. {To consider} those I have omitted would be more curious than useful.

Nevertheless, this remains to be noted about Love: very often it happens that while we are enjoying a thing we wanted, the Body acquires from this enjoyment a new constitution, by which it is differently determined, and other images of things are aroused in it; and at the same time the Mind begins to imagine other things and desire other things.

E.g., when we imagine something that usually pleases us by its taste, we desire to enjoy it—i.e., to consume it. But while we thus enjoy it, the stomach is filled, and the Body constituted differently. So if (while the Body is now differently disposed) the presence of the food or drink encourages the image of it, and consequently also the striving, or Desire to consume it, then that new constitution will be opposed to this Desire, or striving. Hence, presence of the food or drink we used to want will be hateful. This is what we call Disgust and Weariness.

As for the external affections of the Body, which are observed in the affects—such as trembling, paleness, sobbing, laughter, etc.—I have neglected them, because they are related to the Body only, without any relation to the Mind. Finally, there are certain things to be noted about the definitions of the affects. I shall therefore repeat them here in order, interposing the observations required on each one.