Dem.: We strive to destroy the man we hate (by IIIP39), i.e. (by P37), we strive for something that is evil. Therefore, etc., q.e.d.
Schol.: Note that here and in what follows I understand by Hate only Hate toward men.
Cor. 1: Envy, Mockery, Disdain, Anger, Vengeance, and the rest of the affects which are related to Hate or arise from it, are evil. This too is evident from P37 and IIIP39.
Cor. 2: Whatever we want because we have been affected with hate is dishonorable; and {if we live} in a State, it is unjust. This too is evident from IIIP39, and from the Definitions of dishonorable and unjust (see P37 S).
Schol.: I recognize a great difference between Mockery (which, in Cor. 1, I said was evil) and laughter. For laughter and joking are pure Joy.
And so, provided they are not excessive, they are good through themselves (by P41). Nothing forbids our pleasure except a savage and sad superstition. For why is it more proper to relieve our hunger and thirst than to rid ourselves of melancholy?
My account of the matter, the view I have arrived at, is this: no deity, nor anyone else, unless he is envious, takes pleasure in my lack of power and my misfortune; nor does he ascribe to virtue our tears, sighs, fear, and other things of that kind, which are signs of a weak mind. On the contrary, the greater the Joy with which we are affected, the greater the perfection to which we pass, i.e., the more we must participate in the divine/universal nature. To use things, therefore, and take pleasure in them as far as possible—not, of course, to the point where we are disgusted with them, for there is no pleasure in that—this is the part of a wise man.
It is the part of a wise man, I say, to refresh and restore himself in moderation with pleasant food and drink, with scents, with the beauty of green plants, with decoration, music, sports, the theater, and other things of this kind, which anyone can use without injury to another. For the human Body is composed of a great many parts of different natures, which constantly require new and varied nourishment, so that the whole Body may be equally capable of all the things which can follow from its nature, and hence, so that the Mind also may be equally capable of understanding many things.
This plan of living, then, agrees best both with our principles and with common practice.
So, if any other way of living {is to be commended}, this one is best, and to be commended in every way. Nor is it necessary for me to treat these matters more clearly or more fully.