troublesome; and evil in the means, inutile, unprofitable, hurtful.
As in sense that which is really within us is, as I have said before, only motion, caused by the action of external objects but in appearance; to the sight, light and colour; to the ear, sound; to the nostril, odour, etc.: so, when the action of the same object is continued from the eyes, ears, and other organs to the heart, the real effect there is nothing but motion, or endeavour; which consisteth in appetite or aversion to or from the object moving. But the appearance or sense of that motion is that we either call delight or trouble of mind.
This motion, which is called appetite, and for the appearance of it delight and pleasure, seemeth to be a corroboration of vital motion, and a help thereunto; and therefore such things as caused delight were not improperly called jucunda (a juvando), from helping or fortifying; and the contrary, molesta, offensive, from hindering and troubling the motion vital.
Pleasure therefore, or delight, is the appearance or sense of good; and molestation or displeasure, the appearance or sense of evil. And consequently all appetite, desire, and love is accompanied with some delight more or less; and all hatred and aversion with more or less displeasure and offence.
Of pleasures, or delights, some arise from the sense of an object present; and those may be called pleasures of sense (the word sensual, as it is used by those only that condemn them, having no place till there be laws). Of this kind are all onerations and exonerations of the body; as also all that is pleasant, in the sight, hearing, smell, taste, or touch. Others arise from the expectation that proceeds from foresight of the end or consequence of things, whether those things in the sense please or displease: and these are pleasures of the mind of him that draweth in those consequences, and are generally called joy. In the like manner, displeasures are some in the sense, and called pain; others, in the expectation of consequences, and are called grief.
These simple passions called appetite, desire, love, aversion, hate, joy, and grief have their names for diverse considerations diversified. At first, when they one succeed another, they are diversely called from the opinion men have of the likelihood of attaining what they desire. Secondly, from the object loved or hated. Thirdly, from the consideration of many of them together. Fourthly, from the alteration or succession itself.
For appetite with an opinion of attaining is called hope.
The same, without such opinion, despair.
Aversion, with opinion of hurt from the object, fear.
The same, with hope of avoiding that hurt by resistence, courage.
Sudden courage, anger.
Constant hope, confidence of ourselves.
Constant despair, diffidence of ourselves.
Anger for great hurt done to another, when we conceive the same to be done by injury, indignation.
Desire of good to another, benevolence, good will, charity. If to man generally, good nature.
Desire of riches, covetousness: a name used always in signification of blame, because men contending for them are displeased with one another's attaining them; though the desire in itself be to be blamed, or allowed, according to the means by which those riches are sought.
Desire of office, or precedence, ambition: a name used also in the worse sense, for the reason before mentioned.
Desire of things that conduce but a little to our ends, and fear of things that are but of little hindrance, pusillanimity.
Contempt of little helps, and hindrances, magnanimity.
Magnanimity in danger of death, or wounds, valour, fortitude.
Magnanimity in the use of riches, liberality.
Pusillanimity in the same, wretchedness, miserableness, or parsimony, as it is liked, or disliked.
Love of persons for society, kindness.
Love of persons for pleasing the sense only, natural lust.
Love of the same acquired from rumination, that is, imagination of pleasure past, luxury.
Love of one singularly, with desire to be singularly beloved, the passion of love. The same, with fear that the love is not mutual, jealousy.
Desire by doing hurt to another to make him condemn some fact of his own, revengefulness.
Desire to know why, and how, curiosity; such as is in no living creature but man: so that man is distinguished, not only by his reason, but also by this singular passion from other animals; in whom the appetite of food, and other pleasures of sense, by predominance, take away the care of knowing causes; which is a lust of the mind, that by a perseverance of delight in the continual and indefatigable generation of knowledge, exceedeth the short vehemence of any carnal pleasure.
Fear of power invisible, feigned by the mind, or imagined from tales publicly allowed, religion; not allowed, superstition. And when the power imagined is truly such as we imagine, true religion.
Fear without the apprehension of why, or what, panic terror; called so from the fables that make Pan the author of them; whereas in truth there is always in him that so feareth, first, some apprehension of the cause, though the rest run away by example; every one supposing his fellow to know why. And therefore this passion happens to none but in a throng, or multitude of people.
Joy from apprehension of novelty, admiration; proper to man, because it excites the appetite of knowing the cause.
Joy arising from imagination of a man's own power and ability is that exultation of the mind which is called glorying: which, if grounded upon the experience of his own former actions, is the same with confidence: but if grounded on the flattery of others, or only supposed by himself, for delight in the consequences of it, is called vainglory: which name is properly given; because a well-grounded confidence begetteth attempt; whereas the supposing of power does not, and is therefore rightly called vain.
Grief, from opinion of want of power, is called dejection of mind.
The vainglory which consisteth in the feigning or supposing of abilities in ourselves, which we know are not, is most incident to young men, and nourished by the histories or fictions of gallant persons; and is corrected oftentimes by age and employment.
Sudden glory is the passion which maketh those grimaces called laughter; and is caused either by some sudden act of their own that pleaseth them; or by the apprehension of some deformed thing in another, by comparison whereof they suddenly applaud themselves. And it is incident most to them that are conscious of the fewest abilities in themselves; who are forced to keep themselves in their own favour by observing the imperfections of other men. And therefore much laughter at the defects of others is a sign of pusillanimity. For of great minds one of the proper works is to help and free others from scorn, and compare themselves only with the most able.
On the contrary, sudden dejection is the passion that causeth weeping; and is caused by such accidents as suddenly take away some vehement hope, or some prop of their power: and they are most subject to it that rely principally on helps external, such as are women and children. Therefore, some weep for the loss of friends; others for their unkindness; others for the sudden stop made to their thoughts of revenge, by reconciliation. But in all cases, both laughter and weeping are sudden motions, custom taking them both away. For no man laughs at old jests, or weeps for an old calamity.
Grief
