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This I know, that between finite and infinite there is no comparison; so that the difference between God and the greatest and most excellent created thing is no less than the difference between God and the least created thing.
— Baruch Spinoza
philosopher, Bible translator, grinder of lenses, political scientist, grammarian, theologian
1632 – 1677
This I know, that between finite and infinite there is no comparison; so that the difference between God and the greatest and most excellent created thing is no less than the difference between God and the least created thing.
If I had as clear an idea of ghosts, as I have of a triangle or a circle, I should not in the least hesitate to affirm that they had been created by God; but as the idea I possess of them is just like the ideas, which my imagination forms of harpies, gryphons, hydras, &c., I cannot consider them as anything but dreams, which differ from God as totally as that which is not differs from that which is.
Nature is satisfied with little; and if she is, I am also.
Of all the things that are beyond my power, I value nothing more highly than to be allowed the honor of entering into bonds of friendship with people who sincerely love truth. For, of things beyond our power, I believe there is nothing in the world which we can love with tranquility except such men.
All the better; they do not force me to do anything that I would not have done of my own accord if I did not dread scandal. But since they want it that way, I enter gladly on the path that is opened to me, with the consolation that my departure will be more innocent than was the exodus of the early Hebrews from Egypt.
The ordinary surroundings of life which are esteemed by men (as their actions testify) to be the highest good, may be classed under the three heads — Riches, Fame, and the Pleasures of Sense: with these three the mind is so absorbed that it has little power to reflect on any different good.
I have resolved to demonstrate by a certain and undoubted course of argument, or to deduce from the very condition of human nature, not what is new and unheard of, but only such things as agree best with practice.
Man can, indeed, act contrarily to the decrees of God, as far as they have been written like laws in the minds of ourselves or the prophets, but against that eternal decree of God, which is written in universal nature, and has regard to the course of nature as a whole, he can do nothing.
In the state of nature, wrong-doing is impossible ; or, if anyone does wrong, it is to himself, not to another. For no one by the law of nature is bound to please another, unless he chooses, nor to hold anything to be good or evil, but what he himself, according to his own temperament, pronounces to be so ; and, to speak generally, nothing is forbidden by the law of nature, except what is beyond everyone's power.
Nature offers nothing that can be called this man's rather than another's ; but, under nature, everything belongs to all — that is, they have authority to claim it for themselves. But, under dominion, where it is by common law determined what belongs to this man, and what to that, he is called just who has a constant will to render to every man his own, but he, unjust who strives, on the contrary, to make his own that which belongs to another.
If slavery, barbarism and desolation are to be called peace, men can have no worse misfortune. No doubt there are usually more and sharper quarrels between parents and children, than between masters and slaves ; yet it advances not the art of household management to change a father's right into a right of property, and count children but as slaves. Slavery, then, and not peace, is furthered by handing the whole authority to one man.
He who seeks equality between unequals seeks an absurdity.
Do not weep; do not wax indignant. Understand.
All laws which can be broken without any injury to another, are counted but a laughing-stock, and are so far from bridling the desires and lusts of men, that on the contrary they stimulate them.
I pass, at length, to the third and perfectly absolute dominion, which we call democracy.
We can conceive of various kinds of democracy. But my intention is not to treat of every kind, but of that only, "wherein all, without exception, who owe allegiance to the laws of the country only, and are further independent and of respectable life, have the right of voting in the supreme council and of filling the offices of the dominion."
Happiness is a virtue, not its reward.
Of all the things that are beyond my power, I value nothing more highly than to be allowed the honor of entering into bonds of friendship with people who sincerely love truth. For, of things beyond our power, I believe there is nothing in the world which we can love with tranquility except such men.
All happiness or unhappiness solely depends upon the quality of the object to which we are attached by love.
I would warn you that I do not attribute to nature either beauty or deformity, order or confusion. Only in relation to our imagination can things be called beautiful or ugly, well-ordered or confused.
In practical life we are compelled to follow what is most probable ; in speculative thought we are compelled to follow truth.
The highest activity a human being can attain is learning for understanding, because to understand is to be free.
He alone is free who lives with free consent under the entire guidance of reason.
There is no hope unmingled with fear, and no fear unmingled with hope.
Fear cannot be without hope nor hope without fear.
Those who are believed to be most abject and humble are usually most ambitious and envious.
It may easily come to pass that a vain man may become proud and imagine himself pleasing to all when he is in reality a universal nuisance.
Do not weep; do not wax indignant. Understand.
All happiness or unhappiness solely depends upon the quality of the object to which we are attached by love.
Freedom is absolutely necessary for the progress in science and the liberal arts.
The world would be happier if men had the same capacity to be silent that they have to speak.
I would warn you that I do not attribute to nature either beauty or deformity, order or confusion. Only in relation to our imagination can things be called beautiful or ugly, well-ordered or confused.
Fear cannot be without hope nor hope without fear.
There is no hope unmingled with fear, and no fear unmingled with hope.
Only that thing is free which exists by the necessities of its own nature, and is determined in its actions by itself alone.
Whatsoever is, is in God, and without God nothing can be, or be conceived.
