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The purpose of this paper is to examine Spinoza’s theory of emotion and its therapeutic implications. To put it concretely, I shall examine the relation between affect and reason as expounded in Ethics and then draw its therapeutical implications in philosophical contexts. As can be witnessed in his method of demonstration in geometric order, Spinoza’s philosophy is totally different from Descartes’ in style as well as in metaphysics. Descartes’ metaphysics is substance dualism whereas Spinoza’s can be summed up as monism and dual aspects theory. The primary characteristic of Spinoza’s theory of emotion lies in that it considers affect and reason as different aspects of the same individual; that it does not distinguish between them as Descartes does, which is, after all, a logical implication of his double aspect theory. The second characteristic of Spinoza’s theory of emotion is that it explains the relation between reason and aspect through the notion of conatus, the individual’s instinct of preserving himself. Conatus is a logical source of emotion and affect, and accordingly, emotion contains rational elements and can manage affect in Spinoza’s philosophy. For Spinoza, affect is bodily as well as mental, so we cannot escape from negative affect unless we scrutinize it. The paper proceeds as follows. I shall deal with Spinoza’s metaphysical concepts such as substance, attribute, and mode in comparison with Descartes’ counterparts. I shall then examine Spinoza’s theory of emotion and its contents, including the list of forty-eight emotions, and its nature of embodied cognition. Next, I shall discuss the therapeutic implications of Spinoza’s theory of emotion such as therapeutic principles and technics, especially in the frame of philosophical therapy as well as cognitive therapy and rational emotive behavior therapy.