Spinoza's Ethics: III.P44: Dynamic of Vacillation

Odium quod amore plane vincitur in amorem transit et amor propterea major est quam si odium non præcessisset.

Hatred which is overcome by plain love moves into love and love meanwhile is greater than if the hatred had not preceded it.

DEMONSTRATIO: Eodem modo procedit ac propositionis 38 hujus. Nam qui rem quam odit sive quam cum tristitia contemplari solebat, amare incipit, eo ipso quod amat, lætatur et huic lætitiæ quam amor involvit (vide ejus definitionem in scholio propositionis 13 hujus) illa etiam accedit quæ ex eo oritur quod conatus amovendi tristitiam quam odium involvit (ut in propositione 37 hujus ostendimus) prorsus juvatur concomitante idea ejus quem odio habuit tanquam causa.

This proceeds in the same way as IIIP38 [The Bigger the Love, the Bigger the Hate]. For whoever is accustomed to contemplating the one whom he hates or one with sadness, begins to love, by the way which one loves, is overjoyed and to this joy which love involves (see its definition in IIIP13 [Conatus to Forget]) that also happens which from this arising which persisting for removing the sadness which involves hatred (as we have shown in IIIP37 [Feedback Loop for Desire]) then is aided accompanied by the idea of that person whom one hated as if the cause.

SCHOLIUM: Quamvis res ita se habeat, nemo tamen conabitur rem aliquam odio habere vel tristitia affici ut majore hac lætitia fruatur hoc est nemo spe damnum recuperandi damnum sibi inferri cupiet nec ægrotare desiderabit spe convalescendi. Nam unusquisque suum esse conservare et tristitiam quantum potest amovere semper conabitur. Quod si contra concipi posset hominem posse cupere aliquem odio habere ut eum postea majore amore prosequatur, tum eundem odio habere semper desiderabit. Nam quo odium majus fuerit, eo amor erit major atque adeo desiderabit semper ut odium magis magisque augeatur et eadem de causa homo magis ac magis ægrotare conabitur ut majore lætitia ex restauranda valetudine postea fruatur atque adeo semper ægrotare conabitur, quod (per propositionem 6 hujus) est absurdum.

So even though it occurs this way, still no one will try to have hatred to something or be affected with sadness so that this greater joy might develop, that is no one by hope for recovering from an evil wishes to deliver an evil to oneself and will not desire to be sick with the hope of convalescence. For each and every one will always try to preserve oneself to be and as much as possible to be able to remove sadness. Because, in contrast, if one is able to conceive that a person is able to desire to hate something so that afterwards that person might follow with a greater love, then that person has always had hatred for the other. For so far as there might be greater hatred, in that way might be greater love and to such a degree will desire always that one might increase more and more hatred and from the same cause a person will try to be more and more ill so that with greater joy after it might produce from restored strength and to such a degree one will always try to be ill, which (by IIIP6 [Persevering in Itself]) is absurd.

Spinoza's Ethics: IIIP.43 - Hatred Dynamics

Odium reciproco odio augetur et amore contra deleri potest.

Hatred is increased by reciprocal hatred and in return may be destroyed by love.

DEMONSTRATIO: Qui eum quem odit, odio contra erga se affectum esse imaginatur, eo ipso (per propositionem 40 hujus) novum odium oritur durante (per hypothesin) adhuc primo. Sed si contra eundem amore erga se affectum esse imaginetur, quatenus hoc imaginatur eatenus (per propositionem 30 hujus) se ipsum cum lætitia contemplatur et eatenus (per propositionem 29 hujus) eidem placere conabitur hoc est (per propositionem 41 hujus) eatenus conatur ipsum odio non habere nullaque tristitia afficere; qui quidem conatus (per propositionem 37 hujus) major vel minor erit pro ratione affectus ex quo oritur atque adeo si major fuerit illo qui ex odio oritur et quo rem quam odit (per propositionem 26 hujus) tristitia afficere conatur, ei prævalebit et odium ex animo delebit. Q.E.D.

Whoever hates a person who imagines to be affected with hatred towards oneself, from that itself (by IIIP40 [Reciprocity of Hatred]) arises a new hatred enduring (by hypothesis) to the highest. But if, on the other hand, one imagines that the same one one is affected with love towards oneself, insofar as one imagines this to such an extent (by IIIP30 [Looking at Others Looking at Us]) does one view oneself with joy and to such an extent (by IIIP29 [Influence of Opinion of Others]) will try to please the same one, that is (by IIIP41 [Power of Love]) to such an extent tries to not have hatred to the person and affect with no sadness; indeed, whatever persisting (by IIIP37 [Feedback Loop of Desire]) will be more or less an emotion by reason from which arises and to such an extent if more will have been by that which arose from hatred and from which one tried to affect with sadness that one whom one hated, to that one it will prevail and destroy hatred from the heart.

Spinoza's Ethics IIIP.42 - Desiring Quid for Love Quo

Qui in aliquem amore aut spe gloriæ motus beneficium contulit, contristabitur si viderit beneficium ingrato animo accipi.

Whoever moved by love or hope of glory bears goodwill to someone, will be upset if one might see goodwill being received with an ungrateful heart.

DEMONSTRATIO: Qui rem aliquam sibi similem amat, conatur quantum potest efficere ut ab ipsa contra ametur (per propositionem 33 hujus). Qui igitur præ amore in aliquem beneficium contulit, id facit desiderio quo tenetur ut contra ametur hoc est (per propositionem 34 hujus) spe gloriæ sive (per scholium propositionis 30 hujus) lætitiæ adeoque (per propositionem 12 hujus) hanc gloriæ causam quantum potest imaginari sive ut actu existentem contemplari conabitur. At (per hypothesin) aliud imaginatur quod ejusdem causæ existentiam secludit : ergo (per propositionem 19 hujus) eo ipso contristabitur. Q.E.D.

Whoever loves someone similar to oneself, will try as much as possible to be able to effect that one might be loved in return from the other (by IIIP33 [Reciprocity of Likeness]). Thus whoever bears goodwill towards another on behalf of love, desire makes it in what way it is held so that one might be loved in return that is (by IIIP34 [The More We Do the More We Try]) by hope of glory (by IIIP30S [Looking At Others Looking At Us]) or joy to such an extent (by IIIP12 [Conatus of Mind]) to be imagined this cause of glory as much as possible or will try to contemplate its existence in reality. But (by hypothesis) one imagines something which excludes the cause of its own existence: thus (by IIIP19 [Impact on Loved One]) will be upset by that itself.

Spinoza's Ethics: III.P41 - Power of Love

Si quis ab aliquo se amari imaginatur nec se ullam ad id causam dedisse credit (quod per corollarium propositionis 15 et per propositionem 16 hujus fieri potest) eundem contra amabit.

If anyone imagines that one is loved by another and does not believe that one has given that person reason for this (by IIIP15C [Association] and IIIP16 it is able to happen) one will love that person in return.

DEMONSTRATIO: Hæc propositio eadem via demonstratur ac præcedens. Cujus etiam scholium vide.

This proposition is demonstrated in the same way as the preceding. See also its scholium.

SCHOLIUM: Quod si se justam amoris causam præbuisse crediderit, gloriabitur (per propositionem 30 hujus cum ejusdem scholio) quod quidem (per propositionem 25 hujus) frequentius contingit et cujus contrarium evenire diximus quando aliquis ab aliquo se odio haberi imaginatur (vide scholium propositionis præcedentis). Porro hic reciprocus amor et consequenter (per propositionem 39 hujus) conatus benefaciendi ei qui nos amat quique (per eandem propositionem 39 hujus) nobis benefacere conatur, gratia seu gratitudo vocatur atque adeo apparet homines longe paratiores esse ad vindictam quam ad referendum beneficium.

Whatever one might believe to have made oneself the just cause of love, will be celebrated (by IIIP30 with its scholium [Looking at Others Looking at Us]) which indeed (by IIIP25 [Love Bias]) frequently occurs and we said that its contrary occurs when someone imagines that one has hatred from another (see IIIP40S [Reciprocity of Hatred]). Next this love is reciprocated and consequently (by IIIP39 [Self-interest Perception]) persisting for doing good to that person who loves us and who (by the same IIIP39) tries to do good for us, is called thanks and gratitude and to such an extent appears that people are by far more directed to vindication than bearing goodwill.

COROLLARIUM: Qui ab eo quem odio habet, se amari imaginatur, odio et amore simul conflictabitur. Quod eadem via qua primum propositionis præcedentis corollarium demonstratur.

Whoever imagines that one is loved by another towards whom one has hatred, will be conflicted by love and hatred at the same time. Which was demonstrated in the same way as the first corollary of the preceding proposition.

SCHOLIUM: Quod si odium prævaluerit, ei a quo amatur malum inferre conabitur, qui quidem affectus crudelitas appellatur præcipue si illum qui amat nullam odii communem causam præbuisse creditur.

If some hatred might prevail, then one will try to bear evil to that person from whom one was loved, indeed which emotion is called cruelty especially if one believes that person who one loved to have presented no common cause of hatred.