The Philosophy of Spinoza - Benedictus de Spinoza (best adventure books to read .TXT) 📗

[6] From the Tr. Th.-P., ch. iii, same title.

The word law, taken in the abstract means that by which an individual, or all things, or as many things as belong to a particular species, act in one and the same fixed and definite manner, which manner depends either on natural necessity or on human decree. A law which depends on natural necessity is one which necessarily follows from the nature, or from the definition of the thing in question; a law which depends on human decree, and which is more correctly called an ordinance, is one which men have laid down for themselves and others in order to live more safely or conveniently, or from some similar reason.

For example, the law that all bodies impinging on lesser bodies, lose as much of their own motion as they communicate to the latter is a universal law of all bodies, and depends on natural necessity. So, too, the law that a man in remembering one thing, straightway remembers another either like it, or which he had perceived simultaneously with it, is a law which necessarily follows from the nature of man. But the law that men must yield, or be compelled to yield, somewhat of their natural right, and that they bind themselves to live in a certain way, depends on human decree. Now, though I freely admit that all things are predetermined by universal natural laws to exist and operate in a given, fixed, and definite manner, I still assert that the laws I have just mentioned depend on human decree.

(1.) Because man, in so far as he is a part of Nature, constitutes a part of the power of Nature. Whatever, therefore, follows necessarily from the necessity of human nature (that is, from Nature herself, in so far as we conceive of her as acting through man) follows, even though it be necessarily, from human power. Hence the sanction of such laws may very well be said to depend on man's decree, for it principally depends on the power of the human mind; so that the human mind in respect to its perception of things as true and false, can readily be conceived as without such laws, but not without necessary law as we have just defined it.

(2.) I have stated that these laws depend on human decree because it is well to define and explain things by their proximate causes. The general consideration of fate and the concatenation of causes would aid us very little in forming and arranging our ideas concerning particular questions. Let us add that as to the actual coördination and concatenation of things, that is how things are ordained and linked together, we are obviously ignorant; therefore, it is more profitable for right living, nay, it is necessary for us to consider things as contingent. So much about law in the abstract.

Now the word law seems to be only applied to natural phenomena by analogy, and is commonly taken to signify a command which men can either obey or neglect, inasmuch as it restrains human nature within certain originally exceeded limits, and therefore lays down no rule beyond human strength. Thus it is expedient to define law more particularly as a plan of life laid down by man for himself or others with a certain object.

However, as the true object of legislation is only perceived by a few, and most men are almost incapable of grasping it, though they live under its conditions, legislators, with a view to exacting general obedience, have wisely put forward another object, very different from that which necessarily follows from the nature of law: they promise to the observers of the law that which the masses chiefly desire, and threaten its violators with that which they chiefly fear: thus endeavoring to restrain the masses, as far as may be, like a horse with a curb; whence it follows that the word law is chiefly applied to the modes of life enjoined on men by the sway of others; hence those who obey the law are said to live under it and to be under compulsion. In truth, a man who renders every one their due because he fears the gallows, acts under the sway and compulsion of others, and cannot be called just. But a man who does the same from a knowledge of the true reason for laws and their necessity, acts from a firm purpose and of his own accord, and is therefore properly called just. This, I take it, is Paul's meaning when he says, that those who live under the law cannot be justified through the law, for justice, as commonly defined, is the constant and perpetual will to render every man his due. Thus Solomon says (Prov. xxi. 15), "It is a joy to the just to do judgment," but the wicked fear.

Law, then, being a plan of living which men have for a certain object laid down for themselves or others, may, as it seems, be divided into human law and Divine law.

By human law I mean a plan of living which serves only to render life and the state secure.

By Divine law I mean that which only regards the highest good, in other words, the true knowledge of God and love.

I call this law Divine because of the nature of the highest good, which I will here shortly explain as clearly as I can.

Inasmuch as the intellect is the best part of our being, it is evident that we should make every effort to perfect it as far as possible if we desire to search for what is really profitable to us. For in intellectual perfection the highest good should consist. Now, since all our knowledge, and the certainty which removes every doubt, depend solely on the knowledge of God;—firstly, because without God nothing can exist or be conceived; secondly, because so long as we have no clear and distinct idea of God we may remain in universal doubt—it follows that our highest good and perfection also depend solely on the knowledge of God. Further, since without God nothing can exist or be conceived, it is evident that all natural phenomena involve and express the conception of God as far as their essence and perfection extend, so that we have greater and more perfect knowledge of God in proportion to our knowledge of natural phenomena: conversely (since the knowledge of an effect through its cause is the same thing as the knowledge of a particular property of a cause) the greater our knowledge of natural phenomena, the more perfect is our knowledge of the essence of God (which is the cause of all things). So, then, our highest good not only depends on the knowledge of God, but wholly consists therein; and it further follows that man is perfect or the reverse in proportion to the nature and perfection of the object of his special desire; hence the most perfect and the chief sharer in the highest blessedness is he who prizes above all else, and takes especial delight in the intellectual knowledge of God, the most perfect Being.

Hither, then, our highest good and our highest blessedness aim—namely, to the knowledge and love of God; therefore the means demanded by this aim of all human actions, that is, by God in so far as the idea of him is in us, may be called the commands of God, because they proceed, as it were, from God Himself, inasmuch as He exists in our minds, and the plan of life which has regard to this aim may be fitly called the law of God.

The nature of the means, and the plan of life which this aim demands, how the foundations of the best states follow its lines, and how men's life is conducted, are questions pertaining to general ethics. Here I only proceed to treat of the Divine law in a particular application.

As the love of God is man's highest happiness and blessedness, and the ultimate end and aim of all human actions, it follows that he alone lives by the Divine law who loves God not from fear of punishment, or from love of any other object, such as sensual pleasure, fame, or the like; but solely because he has knowledge of God, or is convinced that the knowledge and love of God is the highest good. The sum and chief precept, then, of the Divine law is to love God as the highest good, namely, as we have said, not from fear of any pains and penalties or from the love of any other object in which we desire to take pleasure. The idea of God lays down the rule that God is our highest good—in other words, that the knowledge and love of God is the ultimate aim to which all our actions should be directed. The worldling cannot understand these things, they appear foolishness to him, because he has too meager a knowledge of God, and also because in this highest good he can discover nothing which he can handle or eat, or which affects the fleshly appetites wherein he chiefly delights, for it consists solely in thought and the pure reason. They, on the other hand, who know that they possess no greater gift than intellect and sound reason, will doubtless accept what I have said without question.

We have now explained that wherein the Divine law chiefly consists, and what are human laws, namely, all those which have a different aim unless they have been ratified by revelation, for in this respect also things are referred to God (as we have shown above) and in this sense the law of Moses, although it was not universal, but entirely adapted to the disposition and particular preservation of a single people, may yet be called a law of God or Divine law, inasmuch as we believe that it was ratified by prophetic insight. If we consider the nature of natural Divine law as we have just explained it, we shall see

I. That it is universal or common to all men, for we have deduced it from universal human nature.

II. That it does not depend on the truth of any historical narrative whatsoever, for inasmuch as this natural Divine law is comprehended solely by the consideration of human nature, it is plain that we can conceive it as existing as well in Adam as in any other man, as well in a man living among his fellows as in a man who lives by himself.

The truth of