that which we hope for, and with difficulty in that which we fear; moreover, we are apt to estimate such objects above or below their true value. Hence there have arisen superstitions, whereby men are everywhere assailed. However, I do not think it worth while to point out here the vacillations springing from hope and fear; it follows from the definition of these emotions, that there can be no hope without fear, and no fear without hope, as I will duly explain in the proper place. Further, in so far as we hope for or fear anything, we regard it with love or hatred; thus everyone can apply by himself to hope and fear what we have said concerning love and hatred.
PROP. LI. Different men may be differently affected by the same object, and the same man may be differently affected at different times by the same object.
Proof.—The human body is affected by external bodies in a variety of ways (II. Post. iii.). Two men may therefore be differently affected at the same time, and therefore (by Ax. i. after Lemma iii. after II. xiii.) may be differently affected by one and the same object. Further (by the same Post.) the human body can be affected sometimes in one way, sometimes in another; consequently (by the same Axiom) it may be differently affected at different times by one and the same object. Q.E.D.
Note.—We thus see that it is possible, that what one man loves another may hate, and that what one man fears another may not fear; or, again, that one and the same man may love what he once hated, or may be bold where he once was timid, and so on. Again, as everyone judges according to his emotions what is good, what bad, what better, and what worse (III. xxxix. note), it follows that men's judgments may vary no less than their emotions6, hence when we compare some with others, we distinguish them solely by the