  However, Spinoza might be extending rather than merely restating his position at IIIp39s. Every kind of joy we experience is not presumably a result of conscious desire, and Spinoza allows at IIIP39s that these instances of joy (i.e., those which do not satisfy any kind of longing) are also good. On this view, not only is whatever Martha desires good for her, but, in addition, anything which she does not desire but which nonetheless might bring her joy will also be good. Perhaps, for example, Martha will take delight in a view that she never anticipated, a serendipitous good. IIIp39s, so understood, identifies the good and evil for a person with broader classes of things, and makes possible an analysis of good and evil in terms of something other than an individual person’s current desires. Because, in giving an account of the right way of living in Parts IV and V, Spinoza presumably urges people to desire and do things in a way different from what they desire and do already, this broadening of the application of the terms ‘good’ and ‘evil’ (to apply to things other than what people presently desire or are averse to) contributes to the plausibility of his ethical naturalism.