Spinoza’s Mirror · an affect journal

Name what moves you.
Then it moves you less.

Spinoza defined forty-eight human affects with the precision of geometry, from envy and hope to shame and gratitude. Write down what happened and how it felt. The Mirror finds the affect in his terms, shows what he said about it, and gives you one move to make. Your words stay in this browser.

“An emotion, which is a passion, ceases to be a passion, as soon as we form a clear and distinct idea thereof.”
Ethics V, Prop. 3

I · The entry

What happened,
and what did you feel?

0 / 1200

The reading happens on this page. Nothing is sent anywhere unless you ask for a reflection below. This is philosophy, not therapy or diagnosis.

II · The journal

Patterns are causes
you can finally see.

Kept entries stay on this device. After a few, the Mirror shows which way your affects lean and which ones return.

No entries yet. Your first reading will appear here once you keep it.

    III · The remedies

    Five things the mind
    can do against a passion.

    Spinoza gathers them in one place, the note to Ethics V, Prop. 20. None of them asks you to feel less. Each asks you to understand more.

    1. 1

      Know the affect

      An affect that is a passion stops being a passion once you form a clear and distinct idea of it.

      Ethics V, Prop. 3

    2. 2

      Unhook it from the image

      Separate the feeling from the thought of the one external cause, and join it to other thoughts.

      Ethics V, Prop. 2

    3. 3

      See it as necessary

      The mind has more power over affects in so far as it understands all things as necessary.

      Ethics V, Prop. 6

    4. 4

      Spread it over many causes

      An affect referred to many causes at once hurts less than one fixed on a single cause.

      Ethics V, Prop. 9

    5. 5

      Rehearse a rule

      Frame fixed rules of life, commit them to memory and apply them, so they are ready when needed.

      Ethics V, Prop. 10

    IV · The atlas

    All forty-eight,
    from desire to lust.

    Every definition is quoted from the Elwes translation the site’s Ethics reader publishes. Three are primary: desire, pleasure and pain. The rest are these three joined to the idea of a cause.

    Pleasure

    The passage to a greater power of acting.

    2Pleasure
    Pleasure is the transition of a man from a less to a greater perfection.

    Ethics III, Definition of the Emotions 2

    Part IV. Pleasure is in itself good: it is the passage to a greater power of acting. Ethics IV, Prop. 41

    A move. Find the cause. Pleasure understood becomes something you can repeat on purpose instead of wait for. Ethics V, Prop. 3

    What, exactly, raised your power today, and can you do it again?

    6Love
    Love is pleasure, accompanied by the idea of an external cause.

    Ethics III, Definition of the Emotions 6

    Part IV. Love is good in so far as it is pleasure, but love fixed on one thing can be excessive and hold the mind to it. Ethics IV, Prop. 44

    A move. Keep the pleasure and widen its causes: love what in them joins you to more of the world, not only the image of them. Ethics V, Prop. 9

    Is this love increasing your power to act, or making it depend on one person?

    8Inclination
    Inclination is pleasure, accompanied by the idea of something which is accidentally a cause of pleasure.

    Ethics III, Definition of the Emotions 8

    Part IV. Inclination is pleasure attached to something only by accident. It is harmless until you start trusting the accident. Ethics III, Prop. 15

    A move. Ask whether the pleasure comes from the thing, or from what it happened to be paired with. Ethics V, Prop. 3

    What does this remind you of, and is that the real source?

    10Devotion
    Devotion is love towards one whom we admire.

    Ethics III, Definition of the Emotions 10

    Part IV. Devotion is love joined to wonder: admiration of someone held apart from everything else you know. Ethics III, Prop. 52

    A move. Learn how they did it. Understanding replaces devotion with something you can use. Ethics V, Prop. 3

    What did they do that you could learn to do?

    11Derision
    Derision is pleasure arising from our conceiving the presence of a quality, which we despise, in an object which we hate.

    Ethics III, Definition of the Emotions 11

    Part IV. Derision takes pleasure in what one despises in another; it is a pleasure mixed with hatred and cannot be good. Ethics IV, Prop. 45

    A move. Notice the pleasure is borrowed from someone’s lowering. Look for a joy that does not need an audience. Ethics IV, Prop. 46

    Would you still enjoy this if they were in the room?

    12Hope
    Hope is an inconstant pleasure, arising from the idea of something past or future, whereof we to a certain extent doubt the issue.

    Ethics III, Definition of the Emotions 12

    Part IV. Hope and fear cannot be good in themselves: hope is fear facing the other way, both born of doubt about the outcome. Ethics IV, Prop. 47

    A move. Replace the swing with a plan. Decide what you will do in each outcome, so neither one can take your judgment. Ethics IV, Prop. 47

    What will you do if it does not happen, and can you decide that now?

    14Confidence
    Confidence is pleasure arising from the idea of something past or future, wherefrom all cause of doubt has been removed.

    Ethics III, Definition of the Emotions 14

    Part IV. Confidence is hope with the doubt removed. Pleasant, but still resting on an image of the future. Ethics IV, Prop. 47

    A move. Check whether the certainty rests on reasons or on the pleasure of imagining the result. Ethics IV, Prop. 62

    What would change your mind, and have you looked for it?

    16Joy
    Joy is pleasure accompanied by the idea of something past, which has had an issue beyond our hope.

    Ethics III, Definition of the Emotions 16

    Part IV. Joy is pleasure at a doubtful thing that turned out well. Good, and better when you know why it turned out well. Ethics IV, Prop. 41

    A move. Take the joy, then study the cause. Knowing why it worked makes the next outcome less a matter of luck. Ethics IV, Prop. 47

    How much of this was your method, and how much was fortune?

    19Approval
    Approval is love towards one who has done good to another.

    Ethics III, Definition of the Emotions 19

    Part IV. Approval of someone who does good to others is not against reason and can arise from it. Ethics IV, Prop. 51

    A move. Let it become emulation of the right kind: learn the good they did. Ethics IV, Prop. 37

    What did they do that you want more of in your own life?

    21Partiality
    Partiality is thinking too highly of anyone because of the love we bear him.

    Ethics III, Definition of the Emotions 21

    Part IV. Partiality is thinking too highly of someone because you love them. It is love making the picture. Ethics IV, Prop. 44

    A move. Look at them as you would a stranger doing the same thing. Ethics V, Prop. 3

    Would you judge this the same way if someone else had done it?

    24Sympathy
    Sympathy (misericordia) is love, in so far as it induces a man to feel pleasure at another's good fortune, and pain at another's evil fortune.

    Ethics III, Definition of the Emotions 24

    Part IV. Sympathy is love that rejoices at another’s good and is pained at their harm. The good you want for yourself, reason wants for others too. Ethics IV, Prop. 37

    A move. Let it grow. Joy in others’ good is a pleasure no one can take from you. Ethics IV, Prop. 37

    Who else could you be glad for today?

    25Self-approval
    Self-approval is pleasure arising from a man's contemplation of himself and his own power of action.

    Ethics III, Definition of the Emotions 25

    Part IV. Self-approval can arise from reason, and when it does it is the highest thing we can hope for. Ethics IV, Prop. 52

    A move. Anchor it in what you actually did and understood, so it does not depend on anyone’s praise. Ethics III, Prop. 53

    What did you understand or do today that made this possible?

    28Pride
    Pride is thinking too highly of one's self from self-love.

    Ethics III, Definition of the Emotions 28

    Part IV. Extreme pride shows extreme ignorance of oneself, and the proud love flatterers and dislike the high-minded. Ethics IV, Prop. 57

    A move. Test the picture against facts: what are your actual powers, and where do you need others? Ethics IV, Prop. 55

    Whose honest criticism are you avoiding?

    30Honour
    Honour is pleasure accompanied by the idea of some action of our own, which we believe to be praised by others.

    Ethics III, Definition of the Emotions 30

    Part IV. Honour, the pleasure of being praised, is not against reason and can arise from it, but it is fragile when it rests on opinion. Ethics IV, Prop. 58

    A move. Enjoy it and let it point back to the work, not to the audience. Ethics IV, Prop. 58

    Would you still value what you did if nobody had noticed?

    Pain

    The passage to a lesser power of acting.

    3Pain
    Pain is the transition of a man from a greater to a less perfection.

    Ethics III, Definition of the Emotions 3

    Part IV. Pain is in itself bad: it is the passage to a lesser power of acting. That is a fact about power, not a verdict on you. Ethics IV, Prop. 41

    A move. Name its causes, several of them. Spread over many causes the same pain weighs less than when it sits on one. Ethics V, Prop. 9

    List three separate things that lowered your power today. Which is easiest to change?

    7Hatred
    Hatred is pain, accompanied by the idea of an external cause.

    Ethics III, Definition of the Emotions 7

    Part IV. Hatred can never be good. It ties your power to the one you hate. Ethics IV, Prop. 45

    A move. Separate the pain from the picture of that person, then look at the causes that stood behind them. Ethics V, Prop. 2

    If they could not have acted otherwise, what is left of the hatred?

    9Aversion
    Aversion is pain, accompanied by the idea of something which is accidentally the cause of pain (cf. III. xv. note).

    Ethics III, Definition of the Emotions 9

    Part IV. Aversion is pain attached to something by accident. By association alone, anything can become an object of dislike. Ethics III, Prop. 15

    A move. Trace the association. Once you see what this was paired with, the dislike loses its hold on the thing itself. Ethics V, Prop. 2

    What was this paired with, the first time it bothered you?

    13Fear
    Fear is an inconstant pain arising from the idea of something past or future, whereof we to a certain extent doubt the issue (cf. III. xviii. note).

    Ethics III, Definition of the Emotions 13

    Part IV. Fear cannot be good in itself; one led by fear does good only to escape evil, not because they understand it. Ethics IV, Prop. 63

    A move. Rehearse the danger calmly in advance and decide how presence of mind would meet it. Declining a danger is as much virtue as facing it. Ethics IV, Prop. 69

    What is the worst realistic outcome, and what would you do then?

    15Despair
    Despair is pain arising from the idea of something past or future, wherefrom all cause of doubt has been removed.

    Ethics III, Definition of the Emotions 15

    Part IV. Despair is fear with the doubt removed: pain from a future taken as certain. It is a passion, and it is a reading, not a fact. Ethics IV, Prop. 47

    A move. Pick one cause still in play and act on it. Even a small action is a real increase of power. Ethics V, Prop. 10

    What is one thing, however small, that is still within your power?

    17Disappointment
    Disappointment is pain accompanied by the idea of something past, which has had an issue contrary to our hope.

    Ethics III, Definition of the Emotions 17

    Part IV. Disappointment is pain at a hoped-for thing that fell through. It was contained in the hope from the start. Ethics IV, Prop. 47

    A move. See the outcome as following from its causes. What is necessary does not also need to be resented. Ethics V, Prop. 6

    Which causes produced this outcome, and which of them can you influence next time?

    18Pity
    Pity is pain accompanied by the idea of evil, which has befallen someone else whom we conceive to be like ourselves (cf. III. xxii. note, and III. xxvii. note).

    Ethics III, Definition of the Emotions 18

    Part IV. Pity in one who lives by reason is bad and useless in itself: the good it prompts can be done from reason without the pain. Ethics IV, Prop. 50

    A move. Keep the help, drop the sinking. Ask what would actually be useful to them, and do it from strength. Ethics IV, Prop. 50

    What could you actually do for them, and would you do it better calm?

    20Indignation
    Indignation is hatred towards one who has done evil to another.

    Ethics III, Definition of the Emotions 20

    Part IV. Indignation is hatred on another’s behalf, and hatred can never be good, however just the cause. Ethics IV, Prop. 51

    A move. Keep the judgment that it was harmful, drop the hatred, and act by rules and law, not by heat. Ethics IV, Prop. 73

    What action would actually repair this, rather than just express anger at it?

    22Disparagement
    Disparagement is thinking too meanly of anyone because we hate him.

    Ethics III, Definition of the Emotions 22

    Part IV. Disparagement is thinking too meanly of someone because you hate them. Hatred drawing the portrait. Ethics IV, Prop. 45

    A move. List what they do well. If that is hard, the hatred is doing the seeing. Ethics V, Prop. 2

    What would a neutral observer say they are good at?

    23Envy
    Envy is hatred, in so far as it induces a man to be pained by another's good fortune, and to rejoice in another's evil fortune.

    Ethics III, Definition of the Emotions 23

    Part IV. Envy is hatred that pains you at another’s good fortune. It follows from imagining a good only one person can hold. Ethics III, Prop. 32

    A move. Notice that their gain takes nothing from your power. Study what you actually lack, and seek goods that grow when shared. Ethics V, Prop. 20

    What exactly do you want that they have, and what is the first step to it?

    26Humility
    Humility is pain arising from a man's contemplation of his own weakness of body or mind.

    Ethics III, Definition of the Emotions 26

    Part IV. Humility is not a virtue; it is pain at contemplating your own weakness, and it does not arise from reason. Ethics IV, Prop. 53

    A move. Look at your power as well as your limits. The mind strives to imagine what affirms its power; give it true things to imagine. Ethics III, Prop. 54

    What have you done before that was hard, and what made it possible?

    27Repentance
    Repentance is pain accompanied by the idea of some action, which we believe we have performed by the free decision of our mind.

    Ethics III, Definition of the Emotions 27

    Part IV. Repentance is not a virtue: one who repents is twice unhappy, first overcome by a bad desire, then by pain. Ethics IV, Prop. 54

    A move. See the act as following from its causes, including the state you were in. Then change a cause, rather than punishing the effect. Ethics V, Prop. 6

    What led you to do it, and what would you need in place to act differently?

    29Self-abasement
    Self-abasement is thinking too meanly of one's self by reason of pain.

    Ethics III, Definition of the Emotions 29

    Part IV. Thinking too meanly of yourself shows ignorance of yourself just as pride does, and marks extreme weakness of spirit. Ethics IV, Prop. 56

    A move. Describe yourself as you would a friend in the same situation: accurately, with causes, without verdicts. Ethics IV, Prop. 55

    What would a fair, well-informed friend say about you here?

    31Shame
    Shame is pain accompanied by the idea of some action of our own, which we believe to be blamed by others.

    Ethics III, Definition of the Emotions 31

    Part IV. Shame is pain at an action of yours imagined as blamed by others. It is not a virtue, though it can mark a wish to live well. Ethics IV, Prop. 58

    A move. Separate the act from the imagined audience. Look at the act by itself, with its causes. Ethics V, Prop. 2

    If no one had seen, what would you actually think of what you did?

    Desire

    Appetite with consciousness of itself: the striving, pointed at something.

    1Desire
    Desire is the actual essence of man, in so far as it is conceived, as determined to a particular activity by some given modification of itself.

    Ethics III, Definition of the Emotions 1

    Part IV. Desire is your essence at work, not a flaw. Desire that springs from reason cannot be excessive; desire tied to one part of you can be. Ethics IV, Prop. 61

    A move. Ask what the want is for. If you can trace it to what increases your whole power to act, keep it; if it serves one itch, notice that. Ethics IV, Prop. 60

    What exactly do you expect this to add to your power to act?

    32Regret
    Regret is the desire or appetite to possess something, kept alive by the remembrance of the said thing, and at the same time constrained by the remembrance of other things which exclude the existence of it.

    Ethics III, Definition of the Emotions 32

    Part IV. Regret is desire for something whose memory is kept alive while it is gone. It is desire held by an image. Ethics IV, Prop. 62

    A move. Look at the past as reason does, equally with the present. What it gave you can be sought in forms still possible. Ethics IV, Prop. 62

    What did that thing give you, and where else can you find it now?

    33Emulation
    Emulation is the desire of something, engendered in us by our conception that others have the same desire.

    Ethics III, Definition of the Emotions 33

    Part IV. Emulation is desire caught from others. It can lead to the good if you examine what you caught. Ethics IV, Prop. 37

    A move. Make sure you want the thing, not just the image of them having it. Ethics V, Prop. 3

    Would you still want this if nobody you admire wanted it?

    34Gratitude
    Thankfulness or Gratitude is the desire or zeal springing from love, whereby we endeavour to benefit him, who with similar feelings of love has conferred a benefit on us. Cf. III. xxxix. note and xl.

    Ethics III, Definition of the Emotions 34

    Part IV. Only free people are fully grateful to each other: thanks between those who act from reason, not as trade. Ethics IV, Prop. 71

    A move. Return the good freely. The desire to benefit someone who benefited you is one of the joining affects. Ethics IV, Prop. 71

    How could you return this without making it a transaction?

    35Benevolence
    Benevolence is the desire of benefiting one whom we pity. Cf. III. xxvii. note.

    Ethics III, Definition of the Emotions 35

    Part IV. Benevolence is the desire to benefit one we pity. Reason keeps the help and drops the pity. Ethics IV, Prop. 50

    A move. Help from strength. Ask what they need, not what relieves your discomfort. Ethics III, Prop. 59

    What help would actually make them stronger?

    36Anger
    Anger is the desire, whereby through hatred we are induced to injure one whom we hate, III. xxxix.

    Ethics III, Definition of the Emotions 36

    Part IV. Anger is the desire to injure one we hate. Hatred can never be good, and reason repays anger with high-mindedness. Ethics IV, Prop. 46

    A move. Rehearse in calm how you will meet this kind of wrong, so the rule is ready next time the heat is. Ethics V, Prop. 10

    What do you actually need from this situation, beyond making them feel it?

    37Revenge
    Revenge is the desire whereby we are induced, through mutual hatred, to injure one who, with similar feelings, has injured us. (See III. xl. Coroll. ii and note.)

    Ethics III, Definition of the Emotions 37

    Part IV. Revenge is hatred answering hatred. Hatred returned only grows; it is destroyed by love. Ethics III, Prop. 43

    A move. Overcome it with high-mindedness, not because they deserve it, but because it frees you. Ethics IV, Prop. 46

    After you get even, what would actually be different for you?

    38Cruelty
    Cruelty or savageness is the desire, whereby a man is impelled to injure one whom we love or pity.

    Ethics III, Definition of the Emotions 38

    Part IV. Cruelty is the desire to harm one we love or pity. It is hatred at its most bound up with the one hated. Ethics IV, Prop. 45

    A move. Step away from the image entirely and do something that restores your power. If the urge is strong, talk to someone you trust. Ethics V, Prop. 2

    What are you hurting from, underneath the wish to hurt?

    39Timidity
    Timidity is the desire to avoid a greater evil, which we dread, by undergoing a lesser evil. Cf. III. xxxix. note.

    Ethics III, Definition of the Emotions 39

    Part IV. Timidity is the desire to avoid a greater evil by accepting a lesser. Reason also picks the lesser evil, but by judgment, not by dread. Ethics IV, Prop. 65

    A move. Compare the two evils calmly. If the avoided one is really greater, avoid it by choice, not by flinch. Ethics IV, Prop. 65

    Which evil are you avoiding, and is it really the larger one?

    40Daring
    Daring is the desire, whereby a man is set on to do something dangerous which his equals fear to attempt.

    Ethics III, Definition of the Emotions 40

    Part IV. Daring faces a danger others fear. Reason admires it only when it is chosen; declining a danger can be as much virtue as meeting it. Ethics IV, Prop. 69

    A move. Ask whether you chose the risk or were carried by emulation and excitement. Ethics IV, Prop. 69

    Would you take this risk again with the same information, calmly?

    41Cowardice
    Cowardice is attributed to one, whose desire is checked by the fear of some danger which his equals dare to encounter.

    Ethics III, Definition of the Emotions 41

    Part IV. Cowardice is desire checked by fear of a danger others dare. The fear is the passion; the verdict of coward adds nothing. Ethics IV, Prop. 63

    A move. Rehearse the situation in advance with the danger named and a plan for it. Courage is desire guided by reason. Ethics III, Prop. 59

    What is the smallest version of this you could face this week?

    42Consternation
    Consternation is attributed to one, whose desire of avoiding evil is checked by amazement at the evil which he fears.

    Ethics III, Definition of the Emotions 42

    Part IV. Consternation is fear so bound to wonder that the mind cannot see how to avoid the danger. It is a state of too few connections. Ethics V, Prop. 9

    A move. Break the one image into several causes and one next step. A mind with more connections is harder to freeze. Ethics V, Prop. 10

    What is the very next physical step you could take?

    43Courtesy
    Courtesy, or deference (Humanitas seu modestia), is the desire of acting in a way that should please men, and refraining from that which should displease them.

    Ethics III, Definition of the Emotions 43

    Part IV. Courtesy is the desire to please people and avoid displeasing them. From reason it is high-mindedness; from fear it is servitude. Ethics III, Prop. 59

    A move. Ask whether you are joining people in friendship or buying their approval. Ethics V, Prop. 3

    What would you do here if their approval were guaranteed either way?

    44Ambition
    Ambition is the immoderate desire of power.

    Ethics III, Definition of the Emotions 44

    Part IV. Ambition, the immoderate desire for honour, is, Spinoza says, a species of madness when it holds the mind to one object. Ethics IV, Prop. 44

    A move. Think over the right use of honour, the end it serves and the means to it. Not its misuse or the fickleness of people: those thoughts torment the ambitious most. Ethics V, Prop. 10

    What would you do with the recognition if you got it?

    45Luxury
    Luxury is excessive desire, or even love of living sumptuously.

    Ethics III, Definition of the Emotions 45

    Part IV. Luxury is excessive desire for living well. Stimulation tied to one part of you can be excessive and bad. Ethics IV, Prop. 43

    A move. Prefer the pleasures that raise the whole body and mind; they cannot be excessive in the same way. Ethics IV, Prop. 42

    Did this leave your whole self stronger an hour later?

    46Intemperance
    Intemperance is the excessive desire and love of drinking.

    Ethics III, Definition of the Emotions 46

    Part IV. Intemperance is excessive desire for drinking. A desire of one part is without use to the person as a whole. Ethics IV, Prop. 60

    A move. Look at the causes that come before the drink: tiredness, company, a feeling to avoid. Change one of them. Ethics V, Prop. 9

    What were you feeling right before you wanted the drink?

    47Avarice
    Avarice is the excessive desire and love of riches.

    Ethics III, Definition of the Emotions 47

    Part IV. Avarice, the excessive desire for riches, is a species of madness when it fixes the mind on one object. Ethics IV, Prop. 44

    A move. Ask what the money is for, then look for that good more directly. Ethics IV, Prop. 44

    What would you do with more money that you could begin doing now?

    48Lust
    Lust is desire and love in the matter of sexual intercourse.

    Ethics III, Definition of the Emotions 48

    Part IV. Lust, desire and love in bodily union, is not bad in itself; it becomes a madness when it fixes the mind on one image. Ethics IV, Prop. 44

    A move. Keep it in proportion by widening the mind: many causes, many goods, not one image. Ethics V, Prop. 9

    Is this increasing your life as a whole, or narrowing it?

    Imagination

    Not affects in the strict count, but states of the imagination that colour them.

    4Wonder
    Wonder is the conception (imaginatio) of anything, wherein the mind comes to a stand, because the particular concept in question has no connection with other concepts (cf. III. lii. and note).

    Ethics III, Definition of the Emotions 4

    Part IV. Wonder is not an affect in Spinoza’s strict count: it is the mind held on one image because that image is unconnected to anything else it knows. Ethics III, Prop. 52

    A move. Connect it. Once you know what the thing is like and what caused it, wonder turns into understanding, which keeps. Ethics V, Prop. 3

    What would you need to learn for this to stop being strange?

    5Contempt
    Contempt is the conception of anything which touches the mind so little, that its presence leads the mind to imagine those qualities which are not in it rather than such as are in it (cf. III. lii. note). The definitions of veneration and scorn I here pass over, for I am not aware that any emotions are named after them.

    Ethics III, Definition of the Emotions 5

    Part IV. Contempt, like hatred and derision, cannot be good: it lowers your view of someone by what you ignore about them. Ethics IV, Prop. 45

    A move. Ask what their action followed from. A thing understood through its causes is hard to despise. Ethics V, Prop. 6

    What would make their behaviour make sense, if you knew their situation?