SPINOZISTIC  GLOSSARY  AND  INDEX

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GLOSSARY NOTES

SPINOZISTIC  GLOSSARY  &  INDEX
 

Abstractions: G-D, Deus, Being, ONE, J---vah, Allah, Buddha, Krishna, Jesus, Mary,                              Hampshire202, Language, Fences, Foundation Rock.

A picture is worth a thousand words (abstractions).

RH—n. 1. an abstract or general idea or term. 2. the act of considering something in terms of general qualities or characteristics, apart from concrete realities, specific objects, or actual instances. 6. the quality of being abstract.
[1540-50; < LL]

RH—1. thought of apart from concrete realities, specific objects, or actual instances: an abstract idea. 2. expressing a quality or characteristic apart from any specific object or instance: an abstract word like justice. 3. theoretical; not applied or practical. 4. difficult to understand; abstruse. 9. something that concentrates in itself the essential qualities of anything more extensive or more general.

[1400-50; late ME: withdrawn from worldly interests < ML abstractus, L: ptp. of abstrahere to drag away, divert = abs- ABS - + trahere to draw, pull; cf. TRACT 1]

ACCELERATION , I:Table 1, I:Table 3, I:1.7, I:1.11, D:1.23d.

RH— a  change  in  velocity,  the time rate of change of velocity
with respect to magnitude or direction;  the derivative of velocity
with respect to time.

OUP—  the  rate  of  change  of velocity measured in terms of a
unit of time.

I  use  °ACCELERATION  to  serve  as an analogy for °FAITH.
I:Table 1.    Negative values are deceleration and "lack of faith."

Bk.XIV:1:xxiii.
Active, E3:I:130, Passive, E1:XXIX(8):68, E3:I(8):13, E3:III:135, E3:XI(2):138, E3:GN(2)N,

         E4:XXIII:204, E4:XXVIII(2):205, E4:Ap.II:236, E5:IV(7):249, E5:XLII(1):270, EL:[54]:xxvi.

        E3:Def.II:129—   Bk.XIV:2:1931.

                ]are active [
I say that we act when anything takes place, either within            Active emotion
us  or  externally  to  us,  whereof  we  are  the  adequate
cause;  that  is (by the foregoing definition) when through       Hanpshire:135—affectus
our nature something takes  place  within us or externally
to  us, which can through our nature alone be clearly and
distinctly  understood  {PcM}.    { Example— Your  TV  is broken              Mark Twain
and  you  know  how  to  fix it;  and  do  or  do  not fix it based on other
priorities.  E3:GN:2n.

{Active—understanding and having Peace of Mind;
 Passive—not understanding with loss of PcM.}   Spinoza's Religion

E1:XXIX(8):68—

"I  wish  here  to  explain,  what  we  should  understand  by
Nature viewed as active (natura Naturans {G-D}) {Explained E1:
XXIX(9)}, and nature viewed as passive (natura naturata {G-d})."
{ Explained E1:XXIX(10):69 }  < Endnote 39, Bk.XV:267. >    Bk.III:202.

E3:Def.III:130—Passion.

        ]affectus[                        ]affections [
"By  emotions  I  mean the modifications of the body, whereby          Bk.XIV:2:1931.
the  active  power  of  said  body  is  increased  or  diminished,
aided  or  constrained,  and  also  the  ideas  of such modifica-
tions."

 N.B.  If  we  can  be  the  adequate  cause  of  any  of  these             E3:GN:2n.
 modifications,  I  then  call  the emotion an activity, otherwise
 I call it a passion, or state wherein the mind is passive.
{Active—understanding and having Peace of Mind;
 Passive—not understanding with loss of PcM.}   Spinoza's Religion

Neff
Adequate - Inadequate, Idea, TEI:[29]:11, TEI:[35]:13, TEI:[73]:27,

          E2:XXXIV:108, E3:I:130, E5:XVII(1):255,EL:[50]:xxvi, EL:[54]:xxvi, EL:[60]:xxix,

        TTP2:Note 8, TEI:L64(60):395, Common Notions.

E3:Def.I:129—adequate cause, efficient cause—Bk.XIX:22112.

"Def. I.  By an adequate  cause,  I  mean  a  cause through
which  its  effect  can  be  clearly  and  distinctly  perceived.       Descartes—Bombardi
By   an   inadequate   or   partial   cause, I  mean  a  cause
through  which,  by  itself, its effect cannot be understood."      Hampshire:135—affectus

                             Bk.III:79—TEI:L64(60):395, TEI:[35], [73]:13; Bk.XIX:22112.
E2:Def.IV:82—adequate Idea, clearly and distinctly {Real}, common notion—
                       {Bk.XIV:2:101—TEI:L64(60):395.   Examples: POSIT —organic.}
                       <Bk.XV:289221on TEI[62]—Parkinson:27383, 84 on E2:XXVIII:105>

             ]G:Shirley:2513—ideate, E2:XLVIII(8) & XLIX:120, E1:XXX:(1):69 [
"Def. IV.    By  an  adequate  Idea,  I  mean  an  idea  which,
in  so  far as it is considered in itself, without relation to the
object,  has  all  the properties or intrinsic marks ]character-
istics[ of a true idea."  { An  axiomatic  idea  such  as the hypothesis
of G-D, E4:Ap.II:236, E3:GN(2)n, Confused idea, Prejudice , NeffEL:L04(04):282,
NeffEL:42(37):360.} How the Rationalists Construe "Clear and Distinct Ideas".       Descartes—Bombardi

From Dijn's Bk.III:53—Parkinson's Book XV:27484

"Yet this kind of knowing is not really adequate (a Spinozistic           Reason—knowing
 term  indicating  complete  knowledge of a thing)  because it          by it's properties.
 does  not  lead  to  a  real  insight into the essence of things".        Intuition—knowing
{Complete knowledge of a thing is knowing, by intuition, its immanent cause;              by it's essence.
  i.e. it's essence not it's properties.  E3:Def.III:130, E3:GN(2):185, E3:GN2n.}

{CashValue - Studying   Spinoza's   definitions   (hypotheses)
  increases  "adequate knowledge" and  thus °PcM.}

WikipediA, Introduction. Ridley's Altruism.
Altruism, D:1.35, Charity, Duty, ONE, Pity, D:1.8, D:1.33b, D:1.34a, D:1.35a, Sign Names,
        E3:LIX(6):172, E2:Endnote 3, HirPent:Gn 43:14, Mark Twain—Altruism does not Exist,         Egoism,  Ayn Rand, Dawkin's:546, Ridley:3,  

Altruism never exists, except it be an act of illness. When you say
"I love you", it is (see  D:1.33c) a euphemism for "I need you, and         An unfaced truth.
the  more  or  less I need  you  the  more or less  will  I love you."         Dawkins2:Genes
That is why there are marriages; that is why there are divorces.

Substitute  the word 'need' for 'love' and you will understand 'love'
in its full dimensions. There is no such thing as altruism, except it            Mark Twain
be an act of illness. If the lung did not take its "take"; it would soon
die, leading to the death of the whole organism. You would not rely             organic
on a sick lung that does not use any of the blood it passes through
for  its  own use. The Law of Organisms requires interdependence.
                                               derogatory                                                     Uzgalis - Hobbes
I hasten to add that this is not pejorative; but the Law of Organisms.      Ridley's Altruism
Example:  Even  MotherTeresa  fulfills   her  inner  need first  and           R. Hillel
then  those  she  aids,  second. That does not make her work any
less meritorious; the poor woman in Mark Twain's story was aided.         Mark Twain

Self-interest—"you  have  to give  to get;  you  have  to get to give"         Ayn Rand
is  the nature  of  organic  interdependence.  Altruism implies  that
a person is not always part of G-D and has, at that time, no duties          Extinction
or obligations.

I have read "In all of history, no one ever washed a rented car," and       Dawkin's:546
I have added, except when the dirty car reflected on him.

E4:L:221—

Pity, in a man who lives under the guidance of reason,
is in itself bad and useless. {Pity as defined herein.}

RH— the principle or practice of unselfish concern for the welfare
of  others  ( opposed to egoism ).  { I  believe  it  is,  by  and  large,
opposed to rationalism. }

[1850-55; others]

Neff , Bk.XIV:1:xiii, xv.
Attribute, I:1.4b, I:1.5b, Mode, Analogy,G–D, TTP3:XIII(16):176, Calculus:5:1,
        E1:XVI:59,EL:[42, 43]:xxiii., Neff EL:L04(04):282, Bk.XIX:1612.  

Ethics:Part I:Def. IV:45—  Bk.XIV:1:141, 224.

By attribute, I mean that which the intellect perceives as          Durant:637
constituting the essence of  substance.                         Robinson5:40

Bk.VII:234- Attribute—Essence of Substance: 

In  its common meaning, this word indicates that which is
attributed  to, or predicated of, a subject; a quality of that 
subject.  But  in  the  Ethics  Spinoza  uses  it almost in a 
special  sense,  defining  it as that which the intellect per-
ceives  as  constituting  the essence of substance.   Now         TEI:[97]:36
since  substance  is  by definition infinite, it must have in-
finite attributes; but of these the human intellect perceives
only  two,  extension  and  thought.   That  is to say, what-     Synthesize
ever  we  perceive  as  real  must  come  under these two
headings, extension and thought.   { E2:I & E2:II:83. }              Calculus:Fig.3

RH— a quality,  character,  characteristic, or property attributed
as  belonging  to a  person,  thing,  group,  etc.:  Sensitivity and
eyesight are attributes { In its common meaning }.

OUP— Spinoza's doctrine is that there is one infinite substance
of  which  extension  and  thought  are  attributes. { Sensitivity and
eyesight are Modes of Attributes. }

[1350-1400; allot, assign, attribute, classify]

Awareness, Insight, Cash Value, Organic, °BELIEF, D:1.28, E3:D.6N,
      Mysticism, Consciousness, Intellectual Love of G-D, Enlightenment.

E3:De.VI:175—

"Love  is  pleasure  {joy},  accompanied  by  the  idea
{awareness} of an external cause."

WikipediA, Britannica
Axiom, I:1.3, Euclidean, Knowledge, I:1.4, I:1.6, I:1.7, D:1.4, D:2.2,
         TEI:[38]:14, TEI:[93]:34, Ethics:Part 1: Ax. I to VII, Common Notion.

TEI:[70]:26—

"...knowing things through their first causes." {G:Note 1 & Nutshell}

TEI:[97]:36—

"The rules for the definition of an uncreated {infinite} thing are ..."

{Axioms  are  the  standard  for  defining  finite  things; and also, the        E2:Parkinson:27490
yardstick for measuring their intensities.}  

{PERPETUATION and its identities are axioms.}

RH—  a  self-evident  truth that requires no proof, a proposition
in  logic  or  mathematics  that  is  assumed without proof for the
sake  of  studying  the  consequences  that followfrom it.  {posit,
postulate.}

[worthy]

WikipediA,
°BEAUTY, I:1.2a , Calculus:Fig.1(b), °UGLY,  I:2.5c, EL:L15(32):290, E1:Shirley:609.

E1:Appendix:(52) & (53):79— 

For  instance,  if  the  motion  whose  objects  we see commu-          Durant:640
nicate to our nerves {parasympathetic nervous system} be conducive
to health {°P},  the objects causing it are styled beautiful;  if a 
contrary  motion  be excited {sympathetic nervous system}, they are
styled ugly.  {Good, Final Causes} 

{°BEAUTY  is  function.  Its  intensity  is pro-
portional to the increase in °PERPETUATION          Aesthetics
caused. G:Notes 1 &2.

Beauty is truth, truth is beauty; these are identities.  Above is a
spinozistic definition (hypothesis).}  

RH— {Positive values}   the  quality  present  in  a  person or thing
that   gives   intense   aesthetic  pleasure  or  deep  satisfaction;
advantage,  asset,  attraction,  feature,  good  thing,  excellence,
benefit,  grace,  boon;  attractiveness,  splendor,  resplendence,
magnificence, radiance. { Negative values } ugliness,repulsiveness,
unpleasantness;   disadvantage,  detraction,  shortcoming,  flaw.

[1225-75; fine]

WikipediA,
BEING, G-D, being, 5P17, Hebrew, Spinoza's Religion,

RH—essential substance or nature: the very core of my being.

WikipediA, Britannica,
°BELIEF, °FAITH, faith, Hypothesis, Religion, Mark Twain, William James,
         Pragmatic, Cash Value,I:1.11ff, Awareness, °LOVE, °HATE,  

TTP3:XIII(47):180— 

". . . . .  we  cannot,  therefore,  think  that  opinions  taken in   Garbage In, Garbage out.
themselves  without  respect  to  actions  are either pious or             Credulity,
impious,  but  must  maintain  that a man is pious or impious
in  his  beliefs  only  in  so  far  as  he  is  thereby  incited  to        Pragmatism
obedience,  or  derives  from  them license to sin and rebel."

From "How to Make our Ideas Clear" by Charles Peirce.

                                {Religions}
And what, then, is belief? It is the demi-cadence which closes         Mark Twain
a  musical  phrase in the symphony of our intellectual life. We           Credulity
have  seen  that  it  has just three properties: First, it is some-     {All try to achieve
thing  that  we are aware of; second, it appeases the irritation      PEACE OF MIND—
of doubt; and, third, it involves the establishment in our nature     the basis of religion.}
of a rule of action, or, say for short, a habit.                           Psychology:[5]

{A  belief  (hypothesis)  in  its  varying  degrees,  can  be a guess,
a dogma, a hope, an intuition, a leap-of-faith.  Belief is to make an
hypothesis which then must pass the test of Cash Value—bringing
Peace of Mind (PcM, Religion).}  

RH—something believed;  opinion; conviction; confidence in the
truth  or  existence  of something  not immediately susceptible to
rigorous proof;  confidence; faith; trust:  a religious creed or faith.
firm notion,  view,  theory,  persuasion;  conclusion;  assumption,
supposition, presumption, feeling, expectation, judgment, impres-
sion, hypothesis, deduction, inference, guess.  { Note the differences
in degree.}

[1150-1200; believe]

Neff, WikipediA, Bk.XIV:1:xxiv, xxv.
Blessedness, Salvation, °PcM, Religion, Serenity, Intellectual love of G-D, Loves G-D,

E2:(Prf):82, E2:XLIX(62):126, E5:(Prf:2):244, E5:XXXIII(4):264, E5:XXXVI(3)n:265,      E5:XLII:270, TTP1:III(48):48, TTP1:IV(25-37):59, Highest Good, BkX:56, EL:[61]:xxx,       Purpose—PcM, Enlightened, E5:Wolfson:2:311—Liberty.  

E4:(Ap.IV):237—EL:Wolfson:2:3084—EL:[60]:xxix; E5:Dijn:26113 on E4:Dijn:247;Bk.XX:19023;       GRACE
                                    Bk.XIX:130a—beatitude—E5:Deleuze:130a.  

In  life,  therefore,  it  is especially useful to perfect, as far as
we  can  our  intellect,  or  reason.  In this one thing consists 
man's     highest    happiness,    or     blessedness.    Indeed        E5:Dijn:257- 8
blessedness  is nothing  else but the satisfaction {peace} of     Glory—E5:Endnote36:4
the  mind  that  stems  from  the  intuitive  knowledge of G-D. 
But  perfecting  the  intellect  is  nothing  but understanding      ST:Wolfson:2:3113
G-D, his attributes, and his actions (emphasis added). 
Bk.XIX:130a—beatitude—E5:Deleuze:130a. 

E5:XXXIII(4):264—EL:Wolfson:2:3084—EL:[60]:xxix.

If pleasure consists in the transition to a greater perfection,
assuredly  blessedness  must  consist  in  the  mind  being           Peace-of-Mind
endowed with perfection itself.    { E5:Parkinson:285175 }                        Spinoza's Religion 

RH— 1. to  consecrate  or  sanctify  by  a religious rite; make or pro-
nounce holy.  2. to request God's divine favor upon or for: Bless this
house.  3. to bestow some benefit upon; endow:  Nature blessed me
with  strong  teeth.  4. to extol as holy; glorify:  Bless the name of the
Lord.  5. to  protect  or  guard  from  evil  (usu.  used interjectionally):
Bless you!.  6. to make the sign of the cross over or upon.

[bef. 950; ME; OE bletsian, bledsian to consecrate, orig. with blood,
earlier * blodisoian, der. of blod BLOOD]

WikipediA,
BOREDOM, I:Table 2, I:1.1, I:1.6, I:1.10, D:1.19ff, D:1.21.

{BOREDOM is no change in °Perfection. I:2.5c
   It marks the theoretical transition from JOY to SORROW and               Calculus:Fig.1(a)
   vice versa.  Calculus:Fig. 2. }

RH— the  state  of being bored, tedium, ennui, dullness, monot-
ony,  doldrums, weariness, indifference, impassiveness, apathy.
{ Note  that  the  synonyms for BOREDOM,  unlike those for °JOY and °SORROW,
  vary not in degree. } °EMOTION = 0, I:Table 2, I:1.6.

OUP—  lack  of  interest  or  attention;  a  matter of indifference;
neutrality.

WikipediA, Britannica
Calculus, Infinitesimal Calculus, Derivative, Waves, I:1.3

Calculus deals with rates-of-change which °EMOTION and °FAITH
are. Calculus notation is useful for expressing Spinozistic definitions
involving rates-of-change.  

RH—  a  method  of  calculation,  esp.  one  of  several  highly
systematic  methods  of treating problems by a special system
of  algebraic  notations,  as  differential  or  integral  calculus.

OUP— the  infinitesimal calculuses of differentiation: differential
calculus –  Math.  an  infinitesimal  difference between success-
ive  values  of  a variable; a function expressingthis as a rate of
change with respect to another variable.

Etymology L, =  small  stone  used  in  reckoning  on an abacus

[1610-20; < L:  pebble,  small stone  (used in reckoning) = calc-,
s. of calx limestone]

Final Causes—Bk.XIV:1:xix, WikipediA, Britannica.
Cause, G:Note 1, definition, hypothesis,D:2.11ff, I:2.5c, TEI:[92]:34, Calculus:6.2b & c,

E3:Def.I:129, E3:De.VI:175, True Idea, Bk.XIV:1:xvi, Understanding, Cause in itself.         E1:XVIII:62—Causality. 

                                             Bk.XIV:1:xvi3, 319; Bk.XX:187.
G-D {Nature} is the indwelling {immanent} and not the transient {not       Deus—Logos
lasting, enduring, or permanent, or transcendent}  cause  of  all  things.           Popkin:80

G:Shirley:2512 - Cause (causa). EL:L21(73):297,  adequate cause.                   E1:Parkinson:2602
                                                         Bk.XIV:2:1432—TEI:[96(3)]:35, proximate cause.       Robinson3:170

"The  reader  will  find  that  Spinoza's  "cause"  is  not  quite    Hampshire:136—affectus
what  he  is  used to.  It need not imply temporal succession:
indeed,  for  Spinoza  a  cause  is  more  logical ground from           or hypothesis
which  a  consequent follows, . . . "For  example,  it  "follows"
from   the   nature  of  a triangle  that  its  three  angles  are             Durant:639
equal  to  two right angles.  { When there  is an increase in °P, °JOY
and  °LOVE  are  indwelling—inseparable consequences;  when  there  is a
decrease  in  °P,  °SORROW  and  °HATE  are  indwelling—inseparable con-
sequences }."   Hence, Spinoza occasionally couples the word
"cause" with the term "reason" ("ratio").
                                         Bk.III:204.
By  the  phrase  "efficient cause"  Spinoza  means primarily        Stewart06:[4]
the  cause  that  produces  the  effect  in  question   and  is
quite   close  to  the  notion  of  a  sufficient  condition.  His
theory  of  causality  excludes  the  Aristotelian  final cause,
the  goal  or  purpose  of  a thing or event.  In his Appendix
to   Part I  Spinoza  explicitly claims  that   final causes  are
human fictions.
                                    E1:Parkinson:2602.   Bk.XIV:1:111, 319, 322, 323,324.
The  phrases  "immanent cause"  (causa immanens)  and                Mark Twain
"transitive  cause"   (causa transiens)   appear  in  E1:XVIII.
A  transitive cause is one in which causation "passes over"
from the cause to the effect, while cause and effect remain
really distinct.  Mechanical causation would be an example
of transitive causation;  e.g. one billiard ball hitting another
into the pocket.    An immanent cause,  however,  is an "in-                 Important
dwelling cause," one that is inseparable from its effect. For
example, the numbers 1 and 2 are immanent causes of the
number 4 insofar as they are factors of it.   Although 1 and
2 can  be  separated  out  of 4 by analysis, they are never-
theless always "in" it.   It is Spinoza's thesis that G-D is the               Durant:639
immanent,  not the transitive cause of all things. This is the            Analogy—A fetus.
denial  of the  traditional  idea of God as the creative, tran-
scendent  cause of the world. Insofar as G-D is the unique
substance  of which everything  else is a mode, all modes
will  be in  G-D  and  G-D  will  be  their  indwelling cause."             Logos - 1 John 1:1
{ The  unsynthesized  argument  between  creationism  and  evolutionism                Bk.XXI—Both
is  embodied  in  the  above—transcendence  versus  immanence.
New Wine in Old Bottles—E1:BWolfson:1:158; Spinozistic meaning—D2:Dijn:265;           Important
Pragmatism, Burden of TTP, EL:[60]:xxix,  Analogy—with JOY is LOVE. }
< E1:Parkinson:2602 >; Bk.XX:19024.
              < E1:Parkinson:2601 >                                        {Properties}
{Dictionary definitions are, in Spinoza's terms, "transitive causes".       G:Note 1
In    Spinoza's    definitions,   "causes"   are   immanent   causes.
An   immanent   cause   is   an  "indwelling  cause,"  one  that  is
inseparable  from  its  effect—say,  a  fetus  turning  into  a Man.          E1:XVIII:62
An  transient  cause  is  when one billiard ball hits another—both
bodies apparently remain the same afterwards. I say apparently
because  in  reality  there  are no transitive causes; for all things
are in a constant, however slow, state of flux, even billiard balls.}  

RH— bring  about,  lead to,  give rise to, bring to pass, produce,
generate,   create,  effect,  make,  provoke,  incline,  precipitate;
motivate, incite, stimulate, stir up, impel, inspire.

OUP— that which produces an effect, or gives rise to an action,
phenomenon, or condition.

[1175-1225; reason, sake, case]

Britannica.          see
Charity, Pity, Altruism, Compassion, Holy, Mercy, Organic, Piety,
        Equity, Self-interest, Mother Theresa, TTP1:V(18):71, E4:L:221.

{ The  Hebrew  word  which  is  often  mis-translated  as charity,             Mark Twain
mercy,   pity,   etc.,   is   tsed-aw-kaw',  Strong:6666—rightness,
justice,   virtue,   piety.   The  root  of tsed-aw-kaw' is tsaw-dak',
Strong:6663—upright, just, straight, innocent, true, sincere; (the
same  root  as  for  righteousness).   Based  on  this  etymology,        'I-thee' Relation
it  is  what  one  lung  does  when  the  other  collapses; it does
double-duty,  not  out  of  altruism,  but  for its very own survival.           Analogy
In so doing,  it is,  if possible, leading the collapsed lung back to
health  and  thereby  increasing  the  lung-capacity  of  the body.
It is the Golden Rule in working clothes; enlightened self-interest.}      Uzgalis - Hobbes
TTP3:XIV(17):183, Organic,Ridley's Altruism.

RH— donations or generous actions to aid the poor, ill, or help-
less;  benevolent  feeling,  esp.  toward  those  in  need;  to  do
something  out  of  charity;  leniency in judging others;  forbear-
ance; alms; Christian love {altruistic?}; agape { altruistic?, nonerotic
love, as of God for humankind or of humankind for God or for one another.}

[1125-75; ME charite < OF < L caritas = car (us) dear {affection,
love, esteem}+ -itas - ITY]

In  Latin  "Charistia" a festival celebrated among the Romans on            Thanksgiving Day
February 22,  the chief object of which was the reconcilement of                would be
family disagreements: from Cassell's Latin Dictionary.                               a good day.

WikipediA, Britannica,
Commandment, Duty, Obedience, Piety, Sacred, Divine Law+1, Mark Twain,
         TTP4:XVII(49):219, D1:HirLev 19:18, Word of G-D, TTP1:Smith:109.

{ The Hebrew word for commandment is mits-vaw', Strong:4687             Hirsch
—a command,  an ordinance, a precept, good deed.  The  root
of mits-vaw'  is tsaw-vaw', Strong:6680—to enjoin,  bid,  send a             Includes
messenger,  put  in  order,  to  charge  with.  A  related  word  is            Scientific Laws.
tsaw-vaw',  Strong:6633—to  mass  an  army,  fight,  war;  army,
host.  Based  on  this  etymology, a  commandment  is  an order
to  a  part  of  an  organism  to  do  its  duty  for  the  sake of the
organism's  perpetuation.   Enlightened  self-interest  is the better
 reason  for  obeying  the  command,  not  fear  of  punishment.
 See three injunctions.}

Bk.XIV:1:xxiii., Bk.III:240.
Conatus, Perpetuation, Secret, EL:[55]:xxvii, E2:Wolfson:178, E3:Endnote 6:0, 6:0a, & 11:0,
            Bk.XV:278111 onE3:VI:136, Bk.XV:278112on E3:VII:136, D:1.7, E4:Dijn:34,
         First law of nature,  Increased or Diminished, MarkTwain, Langer. 

{From Cassell's Latin Dictionary: conatus— an exertion, effort; an impulse,                Damasio—biological
inclination; an undertaking. Elwes' translation of "conatus" is "endeavour."
[strives],3P4—inertia, E3:Dijn:240.}                                                                Hampshire:141, 179, 208e.

E3:VI:136—Preservation, Perpetuation, E3:Wolfson:2:204.                             Freud's Libido

Everything, in so far as it is in itself {no external object causing                       Nutshell 
deterioration}, endeavours to persist in its own being                   Robinson3:15, Robinson3:109
{by perpetuating its genes; see Dawkins2:Genes and Salmon}.                            Robinson3:59
{Except, perhaps, radioactive materials—radium? I do not know.}

E3:VII:136— Bk.XIX:233conatus.

The  endeavour  { conatus, I:1.5a },  wherewith  everything  en- 
deavours  to  persist  in  its  own  being,  is nothing else but          Damasio—biological 
the actual essence of the thing in question. 

RH—connate.  existing  in  a person or thing from birth or origin;
inborn. associated in birth or origin.  allied or agreeing in nature;
cognate.  firmly  united; fused.   congenitally  joined,  as  leaves.

[1635-45;<LL connatus, ptp. of connasci to be born at the same
time with = L con- CON - + nasci  to  be  born;  see  NASCENT]

OUP—connate.  existing  in  a person or thing from birth; innate.
formed at the same time.

WikimediA,
Deduction, I:2.1,TTP1:V(66):76, E2:XLVII(3):118, Hypothesis, Insight, Bombardi.
 
       TEI:[19:5]:8—

Lastly,  there  is  the  perception  arising  when a thing is per-      E2:Prkinson:27490 
ceived  solely  through  its  essence,  { by  intuition, i.e. knowing 
G-D}   OR   { then  through  deduction;  by  the  knowing  of  G-D }  the       { Posit: 1D6 = ONE; 
knowledge of its { the thing's } proximate cause.                                                 Organic—deduce 
                Bk.XIV:2:1432—TEI:[96(3)]:35 ^                                                  Interdependence }

From Peter Berger's "Rumor of Angels"—Deduction

I use induction to mean any process of thought that begins with experience. Deduction is the reverse process; it begins with ideas that precede experience. By "inductive faith," then, I mean a religious process of thought that begins with facts of human experience; conversely, "deductive faith" begins with certain assumptions (notably assumptions about divine revelation) that cannot be tested by experience. Put simply; inductive faith moves from human experience to statements about God {or G-D}, deductive faith from statements about God {or G-D} to interpretations of human experience.  

                {                        à priori                       }
RH—inference  from  the  general to the particular; a conclusion
reached  by  this  process;   conclusion,  inference,  assumption,
presumption,   judgment,   supposition,  interpretation,  analysis,
calculation;   understanding,   comprehension, reflection, guess,
speculation, consideration.  Compare INDUCTION.

OUP— the  inferring  of  particular instances from a general law.
I:2.6B

Neff, WikipediA,
Definition, Hypothesis, I:2.5c, axiom, cause, I:1.1ff, D:1.3ff, D:1.26b, D:2.13, D:2.11ff,                  TEI:[92-97]:34, E1:VIII(17):49, The Pragmatic Method.

E3:Def. of the Emotions XX:Explanation:178—   < E1:Parkinson:2601 >

"But  my  purpose  is  to  explain,  not  the  meaning  of  words       Spinoza's Religion 
{ by  their  properties },  but  the  nature  of  things { by  their  causes }."        TEI:[94]
{ G:Notes 1 & 2,  Example  °JOY—°LOVE;  °SORROW—°HATE.
   More examples.   See common parlance. }

TEI:[95]:35—

"A  definition,  if  it  is  to  be  called  perfect, must explain the
inmost  essence of a thing  { its cause } and must take care not
to substitute for this any of its properties." { I:2.2b I:2.5c }

TEI:[97]:36— 

"The  rules  for  the  definition of an uncreated { infinite } thing
are...... { axioms }" 

TEI:[96]:35—

"If  the  thing  in question be created { finite }, the definition
must.....comprehend  the proximate cause." { G:Note 1 & 2. } 


  Definitions  which  define things by  their causes are hypotheses;      Stipulations
  they all need be suspect, for they are only congealed hypotheses.        1P1
 They  need  to  be  constantly  updated  as  knowledge evolves.  

RH— the  act  of  making  definite,  distinct, or clear; the formal
statement  of  the  meaning  or  significance  of  a word, phrase,
I:1.5a

Neff, WikimediA, Britannica                  Biology of Emotions—ANS, James' Bear, Robinson3:109.
Definitions of the Emotions - E3:Def:173, E3:GenDef:185, E3:Pfc(12):129.

"I have made a ceaseless effort not to ridicule (mock), not to bewail,
not  to  scorn  human  actions  { emotions },  but to understand them."
{Carefully  study  these  Definitions  and  see  how  they  help you                                       Mark Twain
understand "human actions," including your own. }   Bk.XX:189.

{All  these  terms  are  here  fully Capitalized  in accordance with
G:Notes 1 &2.   Prefix  the degree sign (°) before each of them.}
Common Parlance, Mark Twain. <E1:Parkinson:2601, Bk.XV:277106—E3:DefEmo:173>         LeDoux96:43
AMBITION, ANGER, APPETITE, APPROVAL, AVARICE, AVERSION,       LeDoux96:113
BENEVOLENCE,    COMPASSION,    CONFIDENCE,   CONSTER-          Hampshire:138
NATION, CONTEMPT, COURAGE,  COURTESY,  COWARDICE,
CRUELTY,    DARING,   DERISION,   DESIRE,   DESPAIR,  DEVO-   
TION,    DISAPPOINTMENT,    DISPARAGEMENT,   EMULATION,
ENVY,   FEAR, HATRED, HONOUR, HOPE, HUMILITY+1, INCLIN-
ATION,    INDIGNATION,    INTEMPERANCE,   JEALOUSY,   JOY,        {Spinoza's
LOVE, LUST, LUXURY, MELANCHOLY,  MEMORY, MERRIMENT         definitions}
PAIN,   PARTIALITY,   PITY,    PLEASURE,     PRIDE,     REGRET,
REPENTANCE,  REVENGE,  SAVAGENESS, SELF-ABASEMENT,
SELF-APPROVAL,   SHAME,   SIN,   STIMULATION, SUFFERING,
SYMPATHY,    THANKFULNESS,       TIMIDITY,      VACILLATION,
WONDER,      DOUBT,      DISDAIN,    MODESTY,    GRATITUDE,
DEFERENCE ,  CLEMENCY , VENERATION , HORROR, SCORN,
SELF-COMPLACENCY ,  IMPUDENCE ,   DEFERENCE ,   BASE,
HIGH-MINDEDNESS, INFIRMITY,  MIRTH+1. 

Britannica
Derivative, Calculus, Modification, Emotion, Mode, Change, I:1.6, I:1.7

         RH— the  instantaneous  rate-of-change of one quantity in a
                  function with respect to another. 

OUP— a quantity measuring the rate-of-change of another.

{First derivative:

°VELOCITY is the instantaneous change of °DISTANCE.
°EMOTION is the instantaneous change of °P.  Calculus:Fig. 2.

Second derivative:

°ACCELERATiON  is  the instantaneous change of
°VELOCITY.  The change is caused by an external
object—gas. 

°FAITH  is  the instantaneous change of °EMOTION,
with  the  awareness  of  the cause.   The change is
caused  by  an  external object—say,  a  person, an
object, or an idea.  

Third derivative: Calculus:Table 1, Note 4 , I:1.8 }

WikimediA,
Determinism, Free-Will, Free-Choice, Circumstance, L:[48], Britannica, 2P49,
       EndnoteDeVII, Mark Twain, Other Determinism Links, Stace:125, Popkin:71 - repent, 
     Ripley:309.  

Determinism is the philosophical doctrine which claims that every physical event, including human thinking and action, is causally determined by an unbroken chain of prior occurrences.  Fatalism—Ridley:307

According to Laplace, probabilities arise from our ignorance. The world is deterministic, so the probability of a possible event depends on our limited information about it rather than on the causal forces that determine whether it shall occur.  

You have no Free-Will to act against Nature. (You have no Free-Will to not, someday, die.) But you may? have Free-Choice to do something doable. (You fall in love with someone and it changes your whole life. I met my wife at a football game.) I say, may, because (at our present state of knowledge) it is unknowable that you had Free-Choice and was not compelled by your hardware (nature, temperament, genes) and software (nurture, experiences, education, training). 

Free-Choice (a decision based on your hard wiring and data base) means you are compelled by seemingly random "Exterior Influences" to act in a certain way. Just as seemingly random mutations affect species, so seeming random "Outside Influences" affect your future. I say 'seemingly' because it is only a lack of knowledge of the chain of causes that keeps you from understandingthe known effect.  

As an analogy, you have the choice a computer has as it is makes a decision based on its data base. Remember: Garbage in (false subjectivity) is garbage out. 

The cash Value of positing 'No Free-Will' and 'No Free-Choice', i.e. Determinism, is that it provides the logic for hypothesizing 'no praise, no blame'. (The criminal should not be blamed in the same way one who has scarlet fever is not blamed—but in both cases, society does protects itself by incarceration or quarantine. A genius should not be praised; an idiot should not be blamed. See Spinoza's Dictum.)  Also by providing the logic for diligent study to discover the causes (such as the human genome project) of behavior. 

The cash value for those that posit 'Free-Will' and Free-Choice is pedagogic exhortation to behave by providing the logic for 'award and punishment' (supposedly to keep people from going berserk if there is to be no blame placed). 

RH— 1. a doctrine that all facts and events exemplify natural laws. 2. a doctrine that all events have necessary and sufficient causes. (Necessary cause—you need to be an American citizen in good standing to get an American passport; Sufficient cause—you need pay $75 to get an American passport.)

Neff, WikipediA, Britannica.
°DESIRE, appetite—instinct (Appetitus), E3:XXXVII:155, E4:Def.VII:191, E5:IV(7):249,
 

        EL:[55]:xxvii, TTP1(3:21):45.E3:De.I:173—

"Desire is the actual essence of a man, in so far as it { he }             MarkTwain  
is conceived,  as determined  to a  particular activity { say,           Robinson3:15
to eat }  by  some  given  modification ofitself  { himself, when          Will & Desire
he becomes hungry }.

"Explanation. – ... appetite  is  the  essence  of man, in so 
far  as  it { he }  is determined to act {, if RATIONAL } in a way 
tending to promote its { his } own persistence."  

E3:IX:137—

         ". . . Desire is appetite with consciousness thereof."
          {G:Note 1 }

E4:Def.VII:191—

"By an end, for the sake of which we do something,
 I mean a desire." 

RH— { Positive values }  sexual  appetite  or a sexual urge, a longing
or  craving,  as  for  something  that  brings  satisfaction,  want,  to
ask for,  solicit,  request.  { Negative values } dislike, distaste, decline,
spurn,  refuse,  reject,  repudiate,  aversion.   { Note  how  everyday
language  expresses  the varying positive and negative intensities with another
synonym.  G:Note 1 }

[1200-50; to long for, require]

WikipediA,
Dogma, I:2.8c, I:2.13b,BkX:56, Quibble, EL:[64]:xxxi, Christian Dogmas, TTP3:XIV(39):185,          TTP3:XIV(43, 45, 47):186, TTP4:XVII(49):219. 

        E1:Wolfson:1:158—UntenableHypothesis, Anti-Semitism.

{A  useful  or non-useful hypothesis assumed true in the face of
contradictions  or  unsubstantiated proof  of  inferences  made.         Prejudices
It is true if useful; false and idolatrous if otherwise.}  Pragmatism 

RH— a system of principles or tenets, as of a church; a specific
tenet  or  doctrine  authoritatively  put forth, as by a church; pre-
scribed  doctrine:  political  dogma; an established belief or prin-
ciple.    You   can't   embrace   a  religion  without  accepting  its
dogmas:   doctrine,  teachings,  set  of beliefs, principles, philos-
ophy; convictions, credo, tenet.

OUP— a principle,  tenet, or system of these, esp. as laid down
by  the  authority  of  a  Church;  such  principles collectively; an
arrogant declaration of opinion.

[1590-1600; to seem, think, seem good, opinion.]

WikipediA,
Duty, D:1.34a, Altruism, Sacred, Commandment, Piety, ONE, Obedience & Self-interest,
       TTP1:V(55):75, TTP3:XV(3):190, TTP4:XVII(49):219, TTP4:XIX(39,42):249,      TTP3:XIV(17):183—D1:HirLev 19:18.  

"Moreover,  the  Bible  teaches very clearly in a great many
passages what everyone ought to do in order to obey G-D;
the  whole  duty  is  summed  up  in love to one's neighbour.
{ the Golden Rule, Mark Twain}."

{A completely free man fulfills his function not out of duty but          E4:Dijn:246.
of the knowledge that he is a part of an organism just as the
heart  of  his  body.   A  part of an organism, an orchestra, a           Own Sake  
country,  all  have their function to perform for their very own
good—it is not altruism.}                                                   Mark Twain  
E4:LX(1):228, E4:Ap.XVII:239.  

RH— something that one is expected or required to do by moral
or  legal  obligation,  an  action  or  task  required  by a person's
position or occupation, the respectful and obedient conduct due
a parent, elder, or superior, a task or chore that one is expected
to perform,  an  assigned  military task,  occupation,  or place of
service,  the military service  required  of  a  citizen by a country.

[1250-1300; duete. See DUE, - TY ]

Ego, External, Id, E3:Def.II:129, Egoism—Britannica, WikipediA,

RH— the " I " or self of any person;  a thinking,  feeling, and con-
scious being, able to distinguish itself from other selves {or even
itself}.   Psychoanal.  the  conscious,  rational  component  of the
psyche  that  experiences  and  reacts  to  the outside world and
mediates between the demands of the id and superego;   Philos.
- the  enduring  and  conscious  element  that  knows experience.

OUP—  Metaphysics-a conscious thinking subject;  Psychol. the
part  of the mind that reacts to reality and has a sense of individ-
uality:  Psychol.  the  part of the mind developed from the ego by
an awareness of social standards.

[1780-90; < L: I; psychoanalytic term is trans. of G (das) Ich (the) I ]

'emotion' versus 'feelings', Neff, Britannica, WikipediA, Bk.XIV:1:xxii,  Bk.XIV:2:180,  Bk.III:241, 242.
°EMOTION, Modification, °JOY, BOREDOM, °SORROW, I:Table 1, I:Table 2,
        I:1.6, D:1.10ff, I:2.5c, Calculus:Fig.1(a), C:Fig.2,C:2.4, C:Fig.3, I:2.5c, E3:GenDef:185,
        E4:XIV(1):198, E4:XLI:217, E5:III:248, E5:XVII, EL:[53]:xxvi, EL:[56]:xxvii, EL:[57]:xxviii,
             Mode.  E3:General Definition of the Emotions [Affects]:185, Outlines of Psychology.

E3:D.III:130— 

       ]affectus [, [Bk.VIII:46443 ], > Bk.III:241 <, ]affections[                           Hampshire:135—affectus
"By emotionI mean the modifications of the body, whereby                  E3:LeDoux96:43  
the  active  power of  the  said  body  { to PERPETUATE itself } is          Antonio Damasio
increased or diminished, aided or constrained, and also the             MT:Damasio—James
ideas  {awareness}  of  such  modifications." { G:Note 1 & 2. }                 Robinson3:15
{ Such modification immanently causes °DESIRE }          { Scroll Down. }  

{°EMOTION is a change in one's °Perpetuation.      The answer.
Its  intensity  is  proportional  to  the  change.    Biology of Emotions—ANS
     If the change is negative, it is °SORROW.
     If the change is zero, it is BOREDOM.                                                E3:William James
     If the change is positive, it is °Joy.}

{ "°Emotion" and "Intensity of emotion" are equivalent terms because the symbol
     °Emotion implies an intensity, just as a triangle implies that its interior angles
     are equal to 180°.  Calculus:Figs.3, 4, 5, & 6. }
{ I:2.5c, G:Shirley:2512—Waves, C:Fig.2, G:Notes 1 &2. }

{ If the idea of the change is based on "adequate knowledge",                  E3:I:130
  the  idea  is objective; and the emotion is an active emotion.           E4:Dijn:247- 8
 if  not,  the  idea  is  subjective; and the emotion is a passive             E3:GN(2)n
 emotion. } 
                                                           Bk.XIV:2:1931, Bk.VIII:46443, Bk.III:241, 242
Shirley's Bk.VII:2821. Emotion (affectus);  Usage by Spinoza explained—
                                               < Bk.XV:277106—E3:DefEmo:173 >

This  is  the  usual  translation of  'affectus,' and the translator    Hampshire:135—affectus
had  best  retain  it  in  default  of a more accurate term.  It cer- 
tainly seems odd to speak of  'the emotions of desire' and this 
is  a  sufficient  indication that 'affectus' is not quite the equiva- 
lent  of  our  'emotion.'  Its definition in Def. 3, III makes it clear 
that  'affectus' is equally a bodily state (affectio) and its mental           LeDoux96:43
counterpart as idea, but it is inevitable that Spinoza should be 
more concerned with the latter than the former. 

      < Bk.XV:277106—E3:DefEmo:173 >
The names assigned to the particular emotions in Parts III and
IV  will  sometimes appear strange to the reader.  But Spinoza
emphasizes  on  more than one occasion that he is not analys-
ing  the  way  that  words  are  used  in common parlance.  He
claims  to  deduce  emotion  by strict scientific reasoning from
his  philosophic  position,  and  he  assigns to these emotions
such names from common usage as come nearest to express-
ing his meaning.  Indeed, some of the emotions thus deduced,
he says, have no names in common language. This is in keep-
ing  with his nominalism.  Words are not vitally important; they
are merely our way of getting to the 'real.'    {Cash Value }
          < From Endnote 1, Bk.XV:260— . . . . One may compare
what  is done by scientists when they introduce new technical
terms,  or  give old words a new sense, with a view to explain-
ing  what  it  is  that  interests  them.  For  Spinoza's views on
definitions cf, TEI:[95-8]35. >  

RH— an  affective  state  of consciousness in which joy, sorrow,              LeDoux96:43
fear,  etc.,  is  experienced,  as distinguished from cognitive and
volitional   states   of   consciousness;   a  strong agitation of the                   Emotion
feelings  caused  by experiencing { Positive values } joy, happiness
passion, excitement, sentiment, zeal, ardor, fervor, heat, warmth,
satisfaction,   pride.   { Negative values }  concern,  agitation,  anger,
jealousy,  fear,  sadness,  despair,  vehemence,  sorrow.
{ Note  how  everyday  language  expresses  the varying positive and negative
intensities with another synonym. G:Note 1 , I:1.6, Calculus:Fig.1(a) }

[1570-80; to set in motion,  move the feelings; agitation, disturb-
ance of the mind, excite]

Neff, WikipediA,, Bk.VII:21:1, Bk.XIV:1:xiii.
ESSENCE—Beingness(Essentia): Nature, °PERPETUATION, Includes,
                          E1:D.I:45. E2:D.II:82—Bk.XV:26957—E2:X(10)N2:89; Bk.XIV:1:144, 145.