the thing itself; but this (III. vi.) is absurd; therefore, in so far as a thing is in harmony with our nature, it is necessarily good. Q.E.D.
Corollary.—Hence it follows, that, in proportion as a thing is in harmony with our nature, so is it more useful or better for us, and vice versâ, in proportion as a thing is more useful for us, so is it more in harmony with our nature. For, in so far as it is not in harmony with our nature, it will necessarily be different therefrom or contrary thereto. If different, it can neither be good nor bad (IV. xxix.); if contrary, it will be contrary to that which is in harmony with our nature, that is, contrary to what is good—in short, bad. Nothing, therefore, can be good, except in so far as it is in harmony with our nature; and hence a thing is useful, in proportion as it is in harmony with our nature, and vice versâ. Q.E.D.
PROP. XXXII. In so far as men are a prey to passion, they cannot, in that respect, be said to be naturally in harmony.
Proof.—Things, which are said to be in harmony naturally, are understood to agree in power (III. vii.), not in want of power or negation, and consequently not in passion (III. iii. note); wherefore men, in so far as they are a prey to their passions, cannot be said to be naturally in harmony. Q.E.D.
Note.—This is also self—evident; for, if we say that white and black only agree in the fact that neither is red, we absolutely affirm that the do not agree in any respect. So, if we say that a man and a stone only agree in the fact that both are finite—wanting in power, not existing by the necessity of their own nature, or, lastly, indefinitely surpassed by the power of external causes—we should certainly affirm that a man and a stone are in no respect alike; therefore, things which agree only in negation, or in qualities which neither possess, really