e and the same action by confused ideas, or by clear and
distinct ideas. Hence it is evident that every desire which
springs from emotion, wherein the mind is passive, would become
useless, if men could be guided by reason. Let us now see why
desire which arises from emotion, wherein the mind is passive, is
called by us blind.

PROP. LX. Desire arising from a pleasure or pain, that is not
attributable to the whole body, but only to one or certain parts
thereof, is without utility in respect to a man as a whole.

Proof.--Let it be assumed, for instance, that A, a part of a
body, is so strengthened by some external cause, that it prevails
over the remaining parts (IV. vi.). This part will not endeavour
to do away with its own powers, in order that the other parts of
the body may perform its office; for this it would be necessary
for it to have a force or power of doing away with its own
powers, which (III. vi.) is absurd. The said part, and,
consequently, the mind also, will endeavour to preserve its
condition. Wherefore desire arising from a pleasure of the kind
aforesaid has no utility in reference to a man as a whole. If it
be assumed, on the other hand, that the part, A, be checked so
that the remaining parts prevail, it may be proved in the same
manner that desire arising from pain has no utility in respect to
a man as a whole. Q.E.D.

Note.--As pleasure is generally (IV. xliv. note) attributed to
one part of the body, we generally desire to preserve our being
with out taking into consideration our health as a whole: to
which it may be added, that the desires which have most hold over
us (IV. ix.) take account of the present and not of the future.

PROP. LXI. Desire which springs from reason cannot be excessive.

Proof.--Desire (Def. of the Emotions, i.) considered
absolutely is the actual essence of man, in so far as it is
conceived as in any way determined to a particular activity by
some given modification of itself. Hence desire, which arises
from reason, that is (III. iii.), which is engendered in us in so
far as we act, is the actual essence or nature of man, in so far
as it is conceived as determined to such activities as are
adequately conceived through man's essence only (III. Def. ii.).
Now, if such desire could be excessive, human nature considered
in itself alone would be able to exceed itself, or would be able
to do more than it can, a manifest contradiction. Therefore,
such desire can