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Hatred is an inclination to ward off from us that
which has caused us some harm.[N1] Now it is to be
remarked that we perform our actions in two ways,
namely, either with or without passion. With passion, as
is commonly seen in the [conduct of] masters towards
their servants who have done something amiss. Without
passion, as is related of Socrates, who, when he was
compelled to chastise his slave for [the latter's own]
good, never did so when he felt that he was enraged
against his slave.
[Note N1]: B let or hindrance. Now that we see that our actions are performed by us either with, or without passion, we think that it is clear that those things which hinder or have hindered us can be removed, when necessary, without any perturbation on our part. And so, which is better: that we should flee from the things with aversion and hatred, or that, with the strength of reason, we should (for we think it possible) endure them without loss of temper? First of all, it is certain that when we do what we have to do without passion, then no evil can result therefrom. And, since there is no mean between good and evil, we see that, as it is bad to do anything in a passion, so it must be good to act without it. But let us examine whether there is any harm in fleeing from things with hatred and aversion. As regards the hatred which comes from opinion, it is certain that it should have no place in us, because we know that one and the same thing is good for us at one time, bad for us at another time, as is always the case with medicinal herbs. It therefore depends, in the end, on whether the hatred arises in us only through opinion, and not also through true reasoning. But to ascertain this properly we deem it right to explain distinctly what hatred is, and to distinguish it from aversion. Now I say that Hatred is a perturbation of the soul against some one who has done some ill to us willingly and knowingly. But aversion is the perturbation which arises in us against a thing on account of some infirmity or injury which we either know or think is in it by nature. I say, by nature; for when we do not suppose *or think* that it is so, then, even if we have suffered some hindrance or injury from it, we have no aversion for it, because we may, on the contrary, expect something useful from it. Thus, when some one is hurt by a stone or a knife, he does not on that account feel any aversion for the same. After these observations let us now briefly consider the consequences of both of them. From hatred there ensues sorrow; and when the hatred is great, it produces anger, which not only, like hatred, seeks to flee from what is hated, but also to annihilate it, when that is practicable: from this great hatred comes also envy. But from aversion there comes a certain sorrow, because we consider ourselves to be deprived of something which, since it is real, must always have its essence and perfection. From what has just been said it may be easily understood that, if we use our Reason aright, we can feel no hatred or aversion for anything, because, if we do, we deprive ourselves of that perfection which is to be found in everything.[N1] We see likewise with our Reason that we can never [reasonably] feel any hatred whatever against anybody, because whatsoever exists in Nature, if we entertain any wish about it, then we must always improve it, whether for our sake or for the sake of the thing itself. And since a perfect man is the best thing *for us* that we know of all that we have around us or before our eyes, it is by far the best both for us and for all people individually that we should at all times seek to educate them to this perfect state. For only then can we reap the greatest benefit from them, and they from us. The means thereto is, to give regard to them always in the manner in which we are constantly taught and exhorted to do by our good Conscience; for this never prompts us to our undoing, but always to our happiness *and well-being.* [Note N1]: B continues: "while, on the contrary, if we want anything we must contrive to improve whatever we want from nature, whether for our own sake, or for the sake of the thing itself" -- and omits the next sentence. In conclusion, we say that Hatred and Aversion have in them as many imperfections as Love, on the contrary, has perfections. For this always produces improvement, invigoration, and enlargement, which constitute perfection; while Hatred, on the contrary, always makes for desolation, enervation and annihilation, which constitute imperfection itself. |
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