In this article, I discussed the concept of historia and its ethical function. I presented the philosophical assumptions such as the effect of fortune on the conatus of the individual, the rejection of divine teleology and the acceptance of thoughtful teleology in human beings, the hermeneutic function of human desire, before I dealed with the ethical function of 'historia'. Through these assumptions, I showed that human nature has the duality, that is human being has not only the negative nature that cannot control his surrounding environment but also the positive nature that can search for and elucidate his meaning of being and its value. In section 3, I showed that historia has three meanings in Spinoza's philosophy. including the fable, the systematic classification of the observed phenomenons and its result product, the record of events and can function as ethics like this. Historia as the systematic classification of the observed phenomenons can rescue and prevent us from our prejudices and fanaticism through our interpretation of the meaning of the religious texts'. Historia as a fable can lead us to the rational way of life by calling us attention to the exemplar of human nature via the concrete events. In section 4, I dealed with the problem of the cognitive status of 'historia'. That is, I showed that 'historia' is a kind of imagination in that we regards a non-existing thing as exisitng through historia and that historia cannot be an inadequate or false idea in that it includes the universal contents arranged by the order of the intellect. From aforementioned discussions, we can identify the mediating role of 'historia' between Spinoza's two ethical projects, that is 'salvation through knowledge' and 'salvation via joy and love'.