Lætitia quæ ex eo oritur quod scilicet rem quam odimus destrui aut alio malo affici imaginamur, non oritur absque ulla animi tristitia.
Joy which arises from where because of course a thing which we hate we imagine to be destroyed or affected by another evil, does not arise and from any sadness of spirit.
DEMONSTRATIO: Patet ex propositione 27 hujus. Nam quatenus rem nobis similem tristitia affici imaginamur eatenus contristamur.
This is evident from IIIP27. For insofar we imagine a thing similar to us is affected with sadness to such a degree we are saddened.
SCHOLIUM: Potest hæc propositio etiam demonstrari ex corollario propositionis 17 partis II. Quoties enim rei recordamur, quamvis ipsa actu non existat, eandem tamen ut præsentem contemplamur corpusque eodem modo afficitur; quare quatenus rei memoria viget eatenus homo determinatur ad eandem cum tristitia contemplandum; quæ determinatio manente adhuc rei imagine coercetur quidem memoria illarum rerum quæ hujus existentiam secludunt sed non tollitur atque adeo homo eatenus tantum lætatur quatenus hæc determinatio coercetur et hinc fit ut hæc lætitia quæ ex rei quam odimus malo oritur, toties repetatur quoties ejusdem rei recordamur. Nam uti diximus quando ejusdem rei imago excitatur, quia hæc ipsius rei existentiam involvit, hominem determinat ad rem cum eadem tristitia contemplandum qua eandem contemplari solebat cum ipsa existeret. Sed quia ejusdem rei imagini alias junxit quæ ejusdem existentiam secludunt, ideo hæc ad tristitiam determinatio statim coercetur et homo de novo lætatur et hoc toties quoties hæc repetitio fit. Atque hæc eadem est causa cur homines lætantur quoties alicujus jam præteriti mali recordantur et cur pericula a quibus liberati sunt, narrare gaudeant. Nam ubi aliquod periculum imaginantur, idem veluti adhuc futurum contemplantur et ad id metuendum determinantur, quæ determinatio de novo coercetur idea libertatis quam hujus periculi ideæ junxerunt cum ab eodem liberati sunt quæque eos de novo securos reddit atque adeo de novo lætantur.
This proposition is also able to be demonstrated from IIP17C. For as much as we remember a thing, although it does not exist in actuality, nevertheless we contemplate the same thing as if present and the body is affected in the same way; which determination remaining to where the image of the thing is forced indeed the memory of those things which exclude its existence but are not lifted and to the degree that a person is elated to such a degree as much as this determination is forced and this happens so that this joy which arises from the thing which we hate badly, is always repeated for how much we recall this matter. For we have said to use when the image of some thing excites, because this involves existence itself, determines one for contemplating with the same sadness by which one is accustomed to contemplate it exists with itself. But because one's imagined thing is joined to others which exclude the existence of the same thing, then this determination is immediately forced to sadness and one is overjoyed by the new thing and this repetition occurs all the time. And this same thing is the reason why people are overjoyed as many times as they recall the prevention of some evil and why being freed from dangers they rejoice to retell. For when they imagine some danger, they contemplate the same thing as if still the future and determined to fear it which determination is compelled about the new idea of liberty which has joined to the ideas of this danger when they were liberated from the same which returns them secure from the new thing and they rejoice to such a degree about the new thing.
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