omniumque
appetitio quae ad vitam faciunt beatam, et contrariorum
fuga. [In every man is rooted the study to preserve himself in the best condition, the
desire of all the things that make for a happy life, and the
avoidance of the contraries.] 8, 9.
Gaudia et
moerores unde nascuntur. [The causes of
joy and
sorrow. ] 9. Quatuor voluntatis motus. [Four motions of the will.] ib.
6. Motus perturbati sive passiones; a voluntate diversae. [The passions or turbulent motions; they are different from the calm motions of the will.] <ii> 10. Appetitus rationalis et sensitivus. [The appetite is rational or sensitive. ] ib. Hic dividitur in concupiscibilem et irascibilem. [The last one is divided into concupiscible and irascible. ] ib. Passionum quatuor genera; cujusque partes plurimae. [Four general classes of passions. Of each class there are many subdivisions.] 11.
7. Voluntatis motus vel gratuiti, vel ex philautia orti. [The motions of the will are disinterested or selfish. ] ib. Utrumque genus vel purum, vel perturbatum. [Each kind is calm or turbulent.] ib. Eorum partes. [Their parts.] 12. Quae propter se expetenda. [What is desired for itself.] 13. Homini naturalis est benevolentia gratuita. [Disinterested benevolence is rooted in human nature.] ib.
8. Sensus reflexi, quibus cernuntur. Pulchritudo; Harmonia, rerum convenientia. [The reflexive senses, by which we perceive beauty, harmony, and the concord of things.] 14, 15. et laeta sit veri cognitio. [and the discovery of truth is joyful.] ib.
9. Sympathia, sive sensus communis. [Sympathy, or common sense.] 15.
10. Homo ad agendum natus. Recti et honesti sensus, explicatur. [Man was destined by nature for action. The sense of what is right and honourable is explained.] 16–23.
11. Comprobationis gradus varii; unde pietatis, et amicitiae sanctitas elucet. [The different degrees of approbation; whence the sanctity of piety and friendship shines forth.] 23–26.
12. Sensus hujus principatus, cui in omni vita parendum. [The supremacy of this sense which we ought to obey throughout our lives.] ib.
13. Laudis et vituperii sensus. [The sense of honour and shame.] 28. Homines in eo sibi invicem similes. [Uniformity of mankind in this sense.] 29.
14. Sensus ridiculi. [The sense of the ridiculous ] 30.
15. Bona animi, corporis, et externa; et proinde appetitiones variae, sive suam, sive aliorum foelicitatem consectantes: quae et hominum moribus afficiuntur. [The goods of the soul, of the body, and the external goods. And accordingly the several appetites toward our own happiness or that of others. These are also influenced by men’s characters.] 30–34.
16. aliae naturales, aliae opinabiles. [Some appetites are natural, others less general.] 34.
17. Idearum conjunctiones, memoria, habitus. [The associations of ideas, memory, and habits. ] 35–37. Usus sermonis. [The use of speech.] 37. Ingeniorum diversitas, ejusque causae. [The diversity of tempers, and their causes.] 37–39.
18. Qua ratione cernitur partium ordo, a natura destinatus. [Perception of the order of our powers designed by nature.] 39–42.
Cap. II. De summo bono et virtute. [On the supreme good and virtue. ] 42.
1. Intellectus imperium in voluntatem. Voluntatis motus, et libertas. [The command of the understanding over the will. The motions of the will, and liberty.] 43, 44. Voluntatis in intellectum potestas. [The power of the will over the understanding.] ib.
2. Axiomata de finibus et mediis. [The maxims concerning means and ends. ] 44. Summum bonum quale. [What is the supreme good.] 45. <iii>
3. Bona alia aliis contraria. [Some goods are inconsistent with others.] ib. Bonorum instituenda comparatio, ratione dignitatis et diuturnitatis, [We must compare enjoyments according to their dignity and duration. ] 45, 46.
4. Indolentia non bonorum finis. [Absence of uneasiness is not the chief good.] 47. Corporis voluptates vilissimae, minimeque diuturnae, neque omnes virtutibus contrariae. [Bodily pleasures are the meanest and the shortest. They are not always opposite to virtues.] 47–51.
5. Quae ex vitae cultu, et artibus ingenuis, digniores; vitam tamen beatam haud praestant. [The pleasures which arise from the elegance of life and from ingenious arts are more worthy, yet they do not cause happiness.] 51–54.
6. Sensus communis magna vis ad vitam beatam aut miseram. [Common sense is of great importance for our happiness or misery.] 54. Voluptates ejusdem honestae, et diuturnae; dolores itidem graves, et diuturni. [Its pleasures are worthy and lasting; likewise its sorrows are deep and lasting.] 55. Unicum horum malorum perfugium. [The sole refuge from these evils.] ib.
7. Recti honestique sensus: ejus vis maxima ex perceptionum dignitate et duratione. [The sense of what is right and honourable. Its intensity is the greatest for the dignity and duration of its perceptions.] 56–58.
8. Laudis et vituperii sensus, ad eadem omnia hortabitur. [The sense of honour and shame exorts to the same deeds.] 58.
9. Ut etiam voluptates quaedam leviores. [As well as some pleasures of a lighter kind.] 59.
10. Divitiarum potentiae que momentum. Sui conservandi studium saepe nimium. [The importance of wealth and power. The desire of self-preservation
omniumque appetitio quae ad vitam faciunt beatam, et contrariorum fuga. [In every man is rooted the study to preserve himself in the best condition, the desire of all the things that make for a happy life, and the avoidance of the contraries.] 8, 9. Gaudia et moerores unde nascuntur. [The causes of joy and sorrow.] 9. Quatuor voluntatis motus. [Four motions of the will.] ib.
