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E L E v E

Reliqua Desiderantur

A Conjectur for a Definitio

he Concept o mocray

in te Final Spinoza

Antonio

A we ow Spioza's death abupty iteupts the Tracaus

aph 4 of chapte 11, at the vey momet he beis to eect opaaaph 1 Spioza cosides the cocept of democacy ad hothe cocept of aistocatic ovemet; i paaaphs 2 ad 3 he dos of pacipao i democa ovemet by ioousy emphacteiscs of its eai; i paaaph 4 he ay beis to deepe tsio. That is a. The icompeteess of the deveopmet is such thspeak of a sketch o a vioous itoductoy outie. At the samethe case that i these few paes we itess the emeece of at eascepts the deio of democacy as omnno asoluum mperum atpaaaph 1 ad i paaaphs 2 ad 3 the ioous eaism of a po of the coditos ofdemocac paticipatio. Thus beteeess of the text ad the foce of the cocepts that oet heess emsio is objecvey expessed ad om ow o a cetai disquiet of

ievitabe. Shai this disquie woud theefoe ike to deepe the to to udestad how the cocept of democacy coud have bthe T

Towad this ed we ca ave to paths. Theseeki i Spioza's othe woks i pacua i the Tracaus T


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The response to these questions s not smple. fact, an eo-ogcal probematic of the complext an extent of the contractaran problematicwas lve accorng to erent moalties, an only a profounly reuctve visoncou evisage a unlateral evelopment Yet t s possble to pont out certan majornctons assume by ths theory n the seventeenth cntur. ths regar t s n-ametal t recognze that contactaran theo s not socologca in natre, unlessn a way at s margal an open to innovations or to the subverson of the para

gm But contractaran theor s nstea mmeately jurcal: ths means that tsctio s not to expan human assocation an the constituton of poltca socetbut to egmze the costituon of poltical socet athe transfer of power omcvi socet to the state. Socal ontract theor s an explct socological cton thatlegtmzes the acta nature of power an thus proves the bass for the jurcaconcept of the state8

Tworemarksarenorder.Frst, socalconacttheorhasachar-acter that scertanly transcendental (otherwords, tsapplcableto everstate),but ts formaylmted Ths means, second, thatamongthemeanngsatbutaben thsageto thenotionof the state, themonarchcaconcept, thats, the conceptof theunit, asoluteness, and transcendence of the tteof power (and oenequallyof the exercse of power, but thout a unvocal reation) s ndamena (hege-monc andexclusve of others)I saythemonarchcalconcept noppos

tion totherepublcancoceptn ordertoemphaszethetranscendenceofpoweragansteveryconstitutve, dynamc, parcpatoryconcepton. Varatsare formedon thsbassThemonarchcal concepts, nfact, theconceptof the state'ssubstance Therefore,t cannotbe a concept oftheformof govement Fromthenon thetheoryof con-tractarantransferand thatof theformatonof soveregnt by means ofaansfercontanthe possblt ofdeveopng derent gures of theformof government.Thenthere canexst, sotospeak, a monarchcalmonarchy, anarstocrac monarchy,andevenademocracmonarchyt s nthis sense that acenturylaterRousseaucan leadsocacontracttheorytotslment.9 Iaddtionto havng anconof

jurdcalegmationat I oudcal foundaonalandfomal, socia conacttheohas, then, ahstorcally and conceptuay specc determnaton; ts substantalypredsposed tothe egtmationof the dfferentformsof governmentnwhchtheabso

utststate of modesrepreseted10Vatwehavejustsadscormednegatively by theresponseto the second questionwe posed: what are the polcal currents and currents of deas at gnoreor areopposed or thatin any event donot accept these specc

nctions of socal contact theor? It seems to us that we can pnpontto of these currents n Spnoza's unverse: those te to the trao ofracalsm of the culture of humansm an the Renassance, an the one from the emocrac racalsm of Protestantsm, maly Calvinst ProOn the one han, Machavel; on the other han, thusus But f Mposon s no oubt more racal, the thusan acceptance of the contratly ecate to the enucaton of every ea of alenation of power, aact cannot be ssolve by the assocaon of subjects: the subject of the s "the tota people assocate n one symbotic boy from many smaltions op nive in cop nm mbioicm ex pib minoib ib conocia). In these to cases, n short, we wtness the trumph opocs that, wthout formally excung the ea of a transfer of pownates t to the materal etermnaons of the socal, of practces, of the man specct of powers. Note that the poltca reasm present n tons has nothng to o wth those theores of the relativsm of vaues same pero constute an omnate polcal scece. In Machavel anbeyon the conserable vest of the cutural unverses n whch they(a in Spnoza hmself, when n the rst pages of the TP he baters wtcal phosophy of hs tim), poltca realsm s not at all a reavsm of v

resolute aherence to the tth of the concrete: t s not the ention of aative that oy an absoute power can scern by gvng t a meaning, but the truth of action, of the absouteess of ts horzon Machave anhave ltte n common wth the jurcal subtetes of contractaransm, cncsm of the "polticans that s the latters contion an copemeretical gure.1 hen lthusus an Machavel nay meet n the evHarrngtons thought, they express, o the other han, the uminous powtive coception of beg, the strong republcan convctio of the orgncharacter of nstutions a the perfectabt of socetn short, theank republcan materalsm.1 Ths s also the case wth Spnoza

In concluson, we can say, then, that soca conact general a theor of the absolutst state, whereas the rejection of the thusage n terms exclung the ea of a transfer of powe r, represents rep

tions that are polemcal vsvs every representatve eolog a epractice of alenaon. To the stast absoutism arme by socal contraas a consequence of the relativi of socal vaues that preexist ther noretermnation by the state, s oppose, n the reast postons that reject


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of normave ansfer, a concepon at proposes the social as absoluteness. Thesame metaphysical absoluteness that is characteristic of the horizon of truth At thehorizon of his truth, the truh of fact, the truth of acon.

Yet the social contract is present in the However, ths doesnot mean that its presence is important to e point of determining specic develop-mns of Spinozas polical theory, or at it forces he latter into the generic ame-

work of the political philosophy of the period. The presence of social conact eor

in e IP (in certain respects it is amost not noced, not conscious of possible eects,dependent on the hegemonic currents of the century) limits, though, the possibiliesof a radically innovative orientation.5 the T on the other and, to the absenceof a contract theor corresponds a complete eedom of theoreticopolitical devel-opment. By this we mean that the armation according to which right and policsimediately participate in te power of the absolute is essential in the T Rightand poitics have nothing o do with the negative and dialectical essence of contrac-tarianism; their absoluteness teses to and participates in the truth of action:

Now from the fact tha the power of things in Natre o exis and operae is

really he power of God, we can easily see wha he righ of naure is. For

since God has he righ o do everyhing, and God's righ is simpy Gods

power conceived as compleely ee, i follows ha each hing in Naure has

as much righ from Naure as i has power o exis and operae; since hepower y which i ess and operaes is nohing bu he compleely ee

power of God. (TP I/3)

To ask ourselves wat an be he democaticum impeium in the T beyon the lim-its of the contractarian horizon, will mean, then, not to substiute the lack of indica-tion by e materials treated in the IP but, on the conar, to proceed by conjecures by deepening the sdy of the extent to which Spinoza belongs to the republicantradition

It is tus in the absence of ever version of conact theory thatSpinoza in theTP speaksof democraasthe absolute form of state and goe-ment Yetoutside of contractariantheor, how cana philosophy ofeedombeem-bodied inan absoluteformof govement; or, onthe contrar,howcan anabsolute

formof power be compatible with a philosophy ofeedombetter, withtheverconceptof republican democracy? From this standpoint itseems thatby rejecngthe conactarianproblemacSpinoza mus conontacertain numberof dicules.

We have seen how the contractarian theme is ted to a certainconcepton of the state that Spinoza reects However, it is not in the expression of

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e rejection and the protestation that Spinoza's dicultes arisereprotestation are he echo of the imaginative force and the republcan etas well as an implicit threat: "without eedom there is no peace Theappear instead at the proposional stage, when one rejects, as Spinozspecic passage of the alienation of eedom generally required by the cconcepon: an alienaon at, alough it constutes sovereignt by meanfer, restores to subjects a freedom or a series of ights that have been t

om natural rights into uridical rights (in the trasfer and by soverwithout this movement, how can absoluteness and eedom be made compter: how can freedom be elevated (om below, without transfer) to abThe maintenance of natural eedom, contractarians explain, is only posever i is relativized and redened juridically. The absoluteness o eeddoms, is otherwise chaos and a state of war. If democracy, according toan organization constituve of absoluteness, how can it simultaneously of freedom? How can eedom become a politcal regime without renown nauralness?

I order torespond tothesequestions and owif

to escape hese difculties, rstw have to clarithe conceptof absolu

atibute ofdemocracy. What does the determnaton omnino aboutum

faras itis an atibute ofthe

deocraticumimperium?The responss con

to levels: the rst is directlymetaphysical; thesecnd is the oneon wh

cept of absoluteness is confronted With the usage thatSpinoza makes of

polical theor, hereby isnishing itomotherusages, andin par

thosethat refer to contactarian theory.From the perspective of general metaphysics Spino

of the absolute can be conceived only as a general horizon of power, adeve

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stutive tension, a realit all the more complex and open as te powerutes it increases: j

If o men unie and joinforces, henogeher hey hav

consequenly more righ agains other hings in nare

and hemorehere be hauniein his way, he more rig

ively possess. (TP II/B)

We are thus at the heart of Spinoza's metaphysical conceptionhe lodetermnaton of the ndamental ontolog consutes its essental de"Absolute and "power are tautological terms. Power, as an open dete


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conssts n runnng throughout e o of the mutde and estabshng n thso a seres of ncreasngy compex dsncons, up to those that conce the formsof govementbecomes a very vioent confrontaon We mean that each ruptureof the o and ever estabshment of a rgd form s an act of voence n reatonto the tendences of Spnoza's physcs. However, ths horzon of contradcon andse eoretca movements of dspacement are productive Here, n fact, e cansummarze another seres of the eements that are tpa of Spnozas conception of

e multido; aer hang consdered t as a physca power, e can consder thenceforth as a natra better, an anma poer. at t represents s the regn offear, of voence, of arbut ese are, n fact, ony passons, these acts and thesesuatons that can permt us to foo the entre progresson of e movement ofthe muitudo. A movement never paced, aways open

For the human body is composed of a great ma ny parts of dierent natures,

which constantly require new and va ried nourishment so that the whole

body may be equally capable of all the things which can follow from its na-

ture and hence so that e mind may also be equally capable of under-

standng man things at once. (E I45Sch)

nd even f e adt that by passng from e smpe onatus to e upiditas, fromthe physca ream to the anma ream, to the border of dsocaton a certan cor-rectve to dsperson s ntroduced,9 nonetheess t seems to us to be exemey dfcut to grasp the possbt o eadng these mechansms and processes, whch aresmutaneousy contradctor and compex, to an ntea unt. The resut agan, nparticuar, s the dcut of denng the oncept of the mutitudo as a poca sub-ject. So that t seems that e mutitudo can be a poca subject ony as an dea ofreason or as a product of the magnaon By contrast, concretey, the multitudo sa connuous and conadctor mxtre of passons and stuaonsand then, acrossa ne dsocaon, an accumuaton of and reason, hch, as such, constute nstons (E 3S and 2). But ths process ony mperfecty aos for the poerof subjects to be depoyed om the perspecve of concrete constitutiona stuatonsand constttes here a dentve eement of jurdca and poca armation. A na, the formation of the potca subject s postuated as a tendency n an ndententerweavng of subjectve ntersectons. From ths pont of vew, purat has anadvantage over unty Reason, thought, oud ke the multitudo to be presented as asnge sou ths demand of reason traverses the natra ed on hch soca fe u-fods but does not manage to overcome ts oence and dsperson once and for a:

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"From ths t s cear that just and unjust, sn and mert, are extrnsattrbutes whch expan the nature of mnd (E IV3 S2).

ter having consdered the multitudo from the pma pont of vie, there s a thrd eve of possbe consderations, na consequences of the prevous deveopments to be measured: t the multitudo from the pont of view of reason We have just seen hof reasonwhch e can here de ne om no on as a proposon

ness of the moment of democracycannot manage to become rea tan physca and anma mts In Spnoza the " of a, even coud never become a "genera w and ths atRousseauan premse of hs thought. Ths does not mean, however, that the concetudo does not tsef contan a certan rationat, and therefore a certatitudo s nether vulgus norplebs.31 On e other hand, the becomngrpotcs, has the poer and mt of fact. Nether more nor ess If thof thedemocratic cam does not manage to embrace the deveopmet must nonetheess permt the fe n common of snguarties, recprthe power of sodart. Ths passage s ndamenta. It poses the actof the reaonshp beteen absouteness and freedom as the foundthe hghest vaes of the repubcan tradtion toerance. The non

probem of th

potca subject becomes the foundaton of toerancconsceces, of eedom to phosophze The multitudo, n ts paradthe foundation of democracy nsofar as t aows each ndvdua tosocet hs on vauesSpnoza does not here represent a negatve vrtue, as a resdua mortoerce conceed nteectua freedom especay, hee t becrht.

Ths arstocratsm, whch, n the motto libetastands out n the ve te of the seems dssoved nto the conctitudo. hat s camed here s a repubcan rght and what s propocondtion of democratc potcs. n equa rght for a Once agan, estands out as a foundaon. It s possbe, says Spnoza (TP XI2), arstocrac regme for the number of members chosen for goveme

than that of a ct n a democrac regme But even f a the nhabtpartcpated n the arstocratic form of admnstration, the c woudcratic, and ths tota particpaton woud not be an absoute governmgovernment s founded not on a "choce (even f the choe of ev


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now presented, a siuaon nside ofwhich is the active construcion, he building ofa kind of social contract. Not the social contract as myh, but he so cial consiution,he asso ciation, and collecve becoming of the ethcal moment We shall make onlya few remarks conceingpietas A a passion and an exremely srong ontologicallyconstrucive moral behaor, pietas is the precise opposite ofsuperstiti and metus:

pietas uppresses them Pietas forms part of the positive series atptentia expressesacross reasonable cupiditas, in order o transform cupiditas itself into virtus; andpietas

carries this mulplier of friendship and love intovirtus

the way to realize this onto-logical surplus that the co llective determines. From this point of ew,pietas is the/soul of the mutitud and expresses an inverted but complementary ambiguity in itIf e mutud is a collective term that, in order to become absolute, needs to re-consruct itself across he singularites that constute it, pietas is a singlar concept,open in an ontologically constve way to the muitud. The amework is repeated:the more we comprehend singular things, the more we comprehend God"; nev-ertheless, in God there is necessarily an idea that expresses te essence of this orthat human body, under a species of etei" (E V P24, 22. Is it ossible to thinkthat democracy can be represented in reliquis as he limit toward which tend the ab-soluteness of the mass and the consitve singulariy ofptentiae in other words,the multitud andpietas?

hether this limit can be determined, whether the natral pro-

cess of the cupiditates can have a terminaton, xed in a positist manner, andwhetherin the absoluteness of he democratic processthe actvit of the jurecntend can have a staus ofjure cnditi-h is what Spinoza seems incidentally todeny in TP X3, in wich he arms We can conceive dierent kinds of deoc-racy. My purpose, however, is no t to discuss them all, but to conne myself to onlyone . . " It seems to me that e negaon of an exclusive gure of democracy as absolute reme is conformi th the ontological undeinning of Spnoza's thought,and that consequently the metaphysical bases of that powerl legalism that we haveemphasized from ime to tme in he second and third paragraphs of ths chapterare mssing here a legalism that srves here to x the condions of paricipationsandor of exclusion from the democrai administration of government and fromthe actve and passive exercise of the electorate. A legalism that consitutes the ame-work of this unique and paricular form of democracy that Spinoza would consider

analyzable a legalism, hence, extremely eectve, for it constitutes precisely (in thestrict sense) the very object of scientc consideraton, but not, for all that, exclu-sive, dentve, sucient, founded. It is interestng to osere the successive devel

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d aph 4opmentof Spinoza's argmentaon,.In or;oraps'p::runil to understand how the armentatIn a as

contradicts itself:

But perhapssomeone willaskwhetherit isy nat

bect tomen For ifthis isduesolelywomen are su J f t entwiout anyreludedwomen om e gove

if we consult actal experience, weshall see that it

Inoer.wods,

SPthinoz

faWtuilalleyx:i;=reThenstuton us ac foundaionalandnot founded. Therefore, itisnot interstnger

ther35 Itis much more im portant to sgnal agmntaton r tel instuional reasoning, doesnot consttute anarmen .pur

! Thisappears all the moreclearlywhen we pa h t heconsidetainand incompleteness of these na paragrap shave seenphysicalframeworkof the concept of democra e e d Buness of thepoltcalprocess is incapable of cog:dacossunstae equilbriu of a concept of dem cr a

elife of Spin

:,

n

;as :E

2

:ee

,great diseqUbum: the guldl g cealtheveritable catastPidits an d

thesde

knes

ot;!pbeteen theobjecvetermIne on .

d d the subJ ecve determinaions ofpietas can appearmu tztu 0 anh

to of them c

:in; i:f

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::;esBut why oppos te: ncns ider teincompleteness of there

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oo;,:e:;so u ness. cad ) I do n otbelieve that itisnecessar to be stoppe scomp eX th. f Instead I b elievehat the r epettonof taton0cu tes. ,

e in Spd ti nd thissu ccession ofmomentsoflogca struggsne iving foce of its hought "":'power. For, in fact, the dsPdroPo

lro ae world Theoperaofromthe heavens andforce to Ive In .


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aibuted toMax. But the probem here is notphologcl and we would not ow how to add much tothe philoogy of the Spinoza/Marreaon aleady lydeveloped by Rubel 1977. The probem is enrelyphilosophicaL The queson coud b posed in thefollowing terms By considering as totaly unacceptabethe reference of Marx's thought to natral rights theoy,he queson hat presents itsef is hat of the quality andof the gre of radicaly constve naal righttheory a naral rights theory of power, of he

producve force and of poica reaism Fromnow on aquite vast literate, whose highest expression isrepresented by the witngs of Deeuze and Matheronand recenty by Tose-leads us to these concusions the sdy of the SpinozaMar relaon a supplementaystep coud be taken if one gasped he materiaist reversaof Spinozist nara rights theoy n reaon to oucurent poical problemac. But i he forms of reseachg to reace n Spinozan matealism a germ of hecique of polica economy are revaled to beapologec and pointess he Spinozan reading of heeminently sociopolitca organizaon of expoitaon is,by contast undoubtedy relevnt other words in theposndustia age the Spinozan crique of therepresentation of capitalist power coresponds more tothe uth han does the analysis of the critque of poicaleconomy Wihout forgeng, in fact he importance ofMaan economic anaysis today he tension towardiberaon represented by Spinoza's pilosophy has acapaciy of demyscaon and exaordinary

demonstaton At he apogee of capitalist deveopmentin factit seems to me importnt to rediscover the cricaforce of its orgins

22 Balibar 1994; Saccaro Bats 1984 Tose 1984.23 I do not hesitate to siate myself (Negi [1991]among e apoogsts forh emulttud- to make atts point a necessay sefcritcsm bt as one wb eabe to obseve i he rest ofmy argment, in a senseconay to the one asked of me This means that it doesnot seem to me hat I have insisted too much on thefodatona power of the multtudo On the conyad I accept on this point Baibars crique 1984 I havetoo lte brought tolight the dnamicof tsontologcaly consttve subjecty I do not belevethat I have insisted too much on te mechisms hatead themulttudo to subjecvty;I have ony emphasizedtoo ie the processes that are opened om thissubjecvtyIt is now a matter of procedng in his

sense A rst lne,as we shal see rher on, is the oneat in he puralist dynamic ofthe multudo eadstoward he concept of toerance as the conditon ofexstence of his same polcal subecityof hemulttudo The second ine of research is the one hat,om a s more eemeny and ontoogicay importantformave ayer, leads to he ehical diaecc ofsinguaries in he form of the collecve and to the

expression oftas On these hemes, and more generallyon the way n which the ethics and poics areinterconnected with he problem of savation seeMatherons 1971 damenta research24 I referhere espec ialy to he French interpreavecurentdirected by Madeeine Francs, an nterpretavecurrent hat despite certain remarkabe conibuons,has in myopinon reduced he SpinozaRousseau reaonto uttery unacceptabe terms a caricata expressionof ts interpretave current see the anslaon of the

Spinozan cvt by "naon (Spnoza 194.25 Negi 1991 177. Thsproposion 2which appears at the center of he ascec consucon ofthe cognitive proces s inverts he sense of it: Knowledgerises to the digniy to he higher eve of beng only tothe extent that it averses the eve of imagnaon thesocia eve, ad ets itself be constructed by them ovetoward God, at the moment when it is reproposed as averca tension above wordness is held back andattened in the horizonal dimensi on of imagnaon andsociabiiy and it is nouished only by them 173. Suchis themechanism of dispacement of meag thatdomnates Spinozas metaphysics one can never insistenough on his point

26 Negr 1991 8, 144.27 The consucon of the concept of themulttudo inSpinoza must be sitated inside hs physics See E13See inparcular he corolary to emma

3and the

deton and schoium to emma 7. This meas hat atthe basis of the concept of the multitudo is he entredialectc of he mulple and damic consction of theidiidu The consucve way nauay does not stopat he physics the same mehod is applied next hroughsuccessive dispacements, on he terrain of econstrucon of the passions, and is then depoyed acrossthe enteEth part ,naly om proposion 19unl proposion 73 the socia passage om cudtasisdetermned Here at last he condions of the concept ofthe multitudo are gvent ogeher

2S short Spinoza's polcal concepon is consistentwith associaonist and mechasc physics the momentsof displacement enrich it hout weakeng the methodThis method and deveopment excude consequentlyeveypossibiiy o f inseron of the socia conact or ateast of that specic form of conact that concludes nnormave transcendence On ts point one measureshe dierence beeen Spoza's thought and Hobbes's

Hobbes a contactarian and absoust poics (Strauss[193]; Wrender [197] is superimposed in a forcedand insidious way on a rigorously mechanisc physics(Brndt [1928]. It is obous at he probem ofconsistency or, at east of a poica phosophy and anatl phiosophy canot be in any case posedabsracty, especialy if one considers the philosophy ofmechnsm in the seventeenth cenry (on this see Negri

[197] 149 Concretey however he options aevaried, and Spinoza's desire for consistency leads toeedom, whereas Hobbes's upure eads to he theoy ofnecessay seride

29 See in hs regard the interesg hypotheses ndremarks receny proposed by G Bocco 1984 17330 On the theoy of the magnaon in Spinoza we nowhave the conbuons ofMignin 1981 nd Bernd1983 conibuons whose tenor and orientaons areuneven but nonetheless very interesng On the basis ofthis reseach and the vey important role hey accord inhe theoy of the imaginaton, I believe I ca fend o theaccusaons directed at me (Negi 1991] on theexaggerated roe atibuted to the imaginaon in myanayses of Spnoza's poica hought

3 Saccaro Bast 1984.32 I have deat at engh with he vian of theconcepon of toerance in he seventeenh centy(Negi 197]. I referto hisvolume equaly for hebibliogaphy A singe remark, which is perhaps not asmispaced as it might seem 197 the literare ontolerance was qute rich d aways curent 198depi he mpornt quany ofwtngon ad aginstoalinism, there exsted praccaly no impotnting on tolernce Being here on he pont of showingthat toerance represens one of the content of theabsolute Spinzn goverment and that ths abuon isperfecy correct it remains for me to speci in

conclusion hat the recent bibiogaphy ontotalitariaism by avoiding the theme of toernce, riskbelongng to totaitianism itsef

JJ. Matheron 1984 249 nd Baib 19847447th great arity become conscious of thsgenealogy The inmate reaonp beween Spinoza'smetaphYic and pocs alows he ehical relaonshp ofthe multtudo to be developed in these vey mode formsof the genealogy On he other had Saccaro Batts

1984 by isolang Spinoza's poiambigty of objecve denons of Spinozas heoy of polics is hissubjecviy of actors It is forhi s rspeang, in Spinoza there can onlypolcs

34 By deveopng these theses I ohad shown inmy Saagenoma. Tpaced most parculy at the begmywork inorder to make more p

argments ts context of discudee how a series of conadictorelism deniamulttudo lbertaondtoonttutio) could be dissolvconcept of ee necessity atibutdurg hs phase of Spinoza's houabsoutely correct is however rathcompleted on he moral side on hanasis But here it is theetas hand completeness of the concept o

35 Matheron 1977 has y napassages relang to the queson of

36 This is the moment of exemSpnozas hought and Hobbes's mis before he problem of ditythradical opposion hat beginng characterizes the o ndmentalpoitcal thought But in he face o

arms nd Spoza erases even theestence of God The o tendencopposed Spoza he secuarizapower eces the most ditant he Hobbes to the lack of physica areasons there coresponds the nece him he reaconay a certain oheart is opposed to he argments oces ong lve God!

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