putrefied. A man,
therefore, who is ashamed of what he has done, although he is sorrowful,
is nevertheless more perfect that the shameless man who has no desire of
living uprightly.

These are the things which I undertook to establish with regard to the
emotions of joy and sorrow. With reference to the desires, these are
good or evil as they spring from good or evil emotions. All of them,
however, in so far as they are begotten in us of emotions which are
passions, are blind, as may easily be inferred from what has been said,
nor would they be of any use if men could be easily persuaded to live
according to the dictates of reason alone.

_The Life of Virtue_

I

All our efforts or desires follow from the necessity of our nature in
such a manner that they can be understood either through it alone as
their proximate cause, or in so far as we are a part of Nature, which
part cannot be adequately conceived through itself and without the other
individuals.

II

The desires which follow from our nature in such a manner that they can
be understood through it alone, are those which are related to the mind,
in so far as it is conceived to consist of adequate ideas. The remaining
desires are not related to the mind, unless in so far as it conceives
things inadequately, whose power and increase cannot be determined by
human power, but by the power of objects which are without us. The first
kind of desires, therefore, are properly called actions, but the latter
passions; for the first always indicate our power, and the latter, on
the contrary, indicate our impotence and imperfect knowledge.

III

Our actions, that is to say, those desires which are determined by man's
power or reason, are always good; the others may be good as well as
evil.

IV

It is therefore most profitable to us in life to make perfect the
intellect or reason as far as possible, and in this one thing consists
the highest happiness or blessedness of man; for blessedness is nothing
but the peace of mind which springs from the intuitive knowledge of God,
and to perfect the intellect is nothing but to understand God, together
with the attributes and actions of God, which flow from the necessity
of His nature. The final aim, therefore, of a man who is guided by
reason, that is to say, the chief desire by which he strives to govern
all his other desires, is that by which he is led adequately to conceive
himself and all things which can be conc