 What, in the end, replaces the passionate love for ephemeral “goods” is an intellectual love for an eternal, immutable good that we can fully and stably possess, God. The third kind of knowledge generates a love for its object, and in this love consists not a passionate joy but an active one, even blessedness itself. Taking his cue from Maimonides’s view of human eudaimonia, Spinoza argues that the mind’s intellectual love of God is our understanding of the universe, our virtue, our happiness, our well-being and our “salvation”. It is also our freedom and autonomy, as we approach the condition wherein what happens to us follows from our nature (as a determinate and determined mode of one of God’s attributes) alone and not as a result of the ways external things affect us. Spinoza’s “free person” is one who bears the gifts and losses of fortune with equanimity and does only those things that he believes to be “the most important in life”. He also, despite the fundamental egoism, engages in behavior toward others that is typically regarded as “ethical”, even altruistic. He takes care for the well-being and virtuous flourishing of other human beings. He does what he can through rational benevolence (as opposed to pity or some other passion) to insure that they, too, achieve relief from the disturbances of the passions through understanding, and thus that they become more like him (and therefore most useful to him). He does this not from altruistic motives but egoistic ones: he sees that it is in his own best interest to be in communion with other rationally virtuous individuals. Moreover, the free person is not anxious about death. The free person neither hopes for any eternal, otherworldly rewards nor fears any eternal punishments. He knows that the soul is not immortal in any personal sense, but is endowed only with a certain kind of eternity. The more the mind consists of true and adequate ideas (which are eternal), the more of it remains—within God’s attribute of thought—after the death of the body and the disappearance of that part of the mind that corresponds to the body’s duration. This understanding of his place in the natural scheme of things brings to the free individual true peace of mind, even salvation.