Since, therefore, those things are good which help the parts of the body to perform their functions, and since joy consists in this, that the power of man, in so far as he is made up of mind and body, is helped or increased, it follows that all things which bring joy are good. But inasmuch as things do not work to this end--that they may affect us with joy--nor is their power of action guided in accordance with our profit, and finally, since joy is generally related chiefly to some one part of the body, it follows that generally the emotions of joy (unless reason and watchfulness be present), and consequently the desires which are begotten from them, are excessive. It is to be added, that an emotion causes us to put that thing first which is sweet to us in the present, and that we are not able to judge the future with an equal emotion of the mind. XXXI Superstition, on the contrary, seems to affirm that what brings sorrow is good, and, on the contrary, that what brings joy is evil. But, as we have already said, no one, excepting an envious man, is delighted at my impotence or disadvantage, for the greater the joy with which we are affected, the greater the perfection to which we pass, and consequently the more do we participate in the divine nature; nor can joy ever be evil which is controlled by a true consideration for our own profit. On the other hand, the man who is led by fear, and does what is good that he may avoid what is evil, is not guided by reason. XXXII But human power is very limited, and is infinitely surpassed by the power of external causes, so that we do not possess an absolute power to adapt to our service the things which are without us. Nevertheless we shall bear with equanimity those things which happen to us contrary to what a consideration of our own profit demands, if we are conscious that we have performed our duty, that the power we have could not reach so far as to enable us to avoid those things, and that we are a part of the whole of Nature, whose order we follow. If we clearly and distinctly understand this, the part of us which is determined by intelligence, that is to say, the better part of us, will be entirely satisfied therewith, and in that satisfaction will endeavor to persevere; for, in so far as we understand, we cannot desire anything excepting what is necessary, nor, absolutely, can we be satisfied with anything but the truth. Therefore in so far as we understand these things properly will the efforts of the better part of us agree with the order of the whole of Nature. FOOTNOTES: