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Appetite, or

Delight. Displeasure.

but Motion, or Endeavour; which consisteth in Aversion, to, or from the object moving. the apparence, or sense of that motion, is that wee either call DELIGHT, or TROUBLE OF MIND. This Motion, which is called Appetite, and for the apparence

Pleasure.

of it Delight, and Pleasure, seemeth to be, a corroboration of Vitall motion, and a help thereunto; and therefore such things as caused Delight, were not improperly called Jucunda, (à Juvando,) from helping or fortifying, and the contrary, Molesta, Offensive, from hindering, and troubling the motion vitall.

Offence.

Pleasure therefore, (or Delight,) is the apparence, or sense of Good; and Molestation or Displeasure, the apparence, or sense of Evill. And consequently all Appetite, Desire, and Love, is accompanied with some Delight more or lesse; and all Hatred, and Aversion, with more or lesse Displeasure and Offence.

Pleasures

of sense.

Of Pleasures, or Delights, some arise from the sense of an object Present; And those may be called Pleasures of Sense, (The word sensuall, as it is used by those onely that condemn them, having no place till there be Lawes.) Of this kind are all Onerations and Exonerations of the body; as also all that is pleasant, in the Sight, Hearing, Smell, Tast, 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 those consequences; and are generally called Joy. In the like manner, Displeasures, are some in the Sense, and called PAYNE; others, in the Expectation of consequences, and are called GRIEFE.

Pleasures of the Mind.

Joy.

Paine.

Griefe.

These simple Passions called Appetite, Desire, Love, Aversion, Hate, Joy, and Griefe, have their names for divers considerations diversified. At first, when they one succeed another, they are diversly 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 it selfe.

Hope.

Despaire.

Feare.

Courage.

Anger.

Confidence.

Diffidence.

For Appetite with an opinion of attaining, is called HOPE.

The same, without such opinion, DESPAIRE. Aversion, with opinion of Hurt from the object, FEARE.

The same, with hope of avoyding that Hurt by resistence, Courage.

Sudden Courage, ANGER.

Constant Hope, CONFIDENCE of our selves. Constant Despayre, DIFFIDENCE of selves. [26]

our

Anger for great hurt done to another, when we conceive Indignation. the same to be done by Injury, INDIGNATION.

Benevolence.

Good Nature.

Covetous

nesse.

Desire of good to another, Benevolence, GOOD WILL, CHARITY. If to man generally, GOOD NATURE.

Desire of Riches, COVETOUSNESSE: a name used alwayes in signification of blame; because men contending for them, are displeased with one anothers attaining them; though the desire in it selfe, 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.

Ambition.

Desire of things that conduce but a little to our ends; And fear of things that are but of little hindrance, PUSILLANIMITY.

Pusillani

mity.

Magnani

mity.

Valour. Liberality.

Miserable

nesse.

Kindnesse.

Naturall

Lust.

Contempt of little helps, and hindrances, MAG

NANIMITY.

Magnanimity, in danger of Death, or Wounds, VALOUR, FORTitude.

ITY.

Magnanimity, in the use of Riches, LIBERAL

Pusillanimity, in the same WRetchednesse, MISERABLENESSE; or PARSIMONY; as it is liked, or disliked.

Love of Persons for society, KINDNESSE.

Love of Persons for Pleasing the sense onely, NATURALL 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 mutuall, JEALOUSIE.

Desire, by doing hurt to another, to make him condemn some fact of his own, REVENGE

FULNESSE.

Luxury.

The passion

of Love. Jealousie.

Revenge

fulnesse.

Curiosity.

Desire, to know why, and how, CURIOSITY; such as is in no living creature but Man: so that Man is distinguished, not onely by his Reason; but also by this singular Passion from other Animals; in whom the appetite of food, and other pleasures of Sense, by prædominance, 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 carnall Pleasure.

Feare of power invisible, feigned by the mind, or imagined from tales publiquely allowed, RELIGION; not And when the power allowed, SUPERSITITION.

imagined, is truly such as we imagine, TRUE RELIGION.

Religion.

Super

stition.

True

Religion.

Panique Terrour.

Feare, without the apprehension of why, or what, PANIQUE TERROR; called so from the Fables, that make Pan the author of them; whereas in truth, there is alwayes 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.

Admiration.

Glory.

Joy, arising from imagination of a mans own power and ability, [27] 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 onely supposed by himself, for delight in the consequences of it, is

called VAINE-GLORY: which name is properly Vain-glory. given; because a well grounded Confidence begetteth Attempt; whereas the supposing of power does not, and is therefore rightly called Vaine.

Griefe, from opinion of want of power, is called DEJECTION Dejection.

of mind.

The vain-glory which consisteth in the feigning or supposing of abilities in our selves, 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 Sudden called LAUGHTER; and is caused either by some Glory. sudden act of their own, that pleaseth them; or Laughter. 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 signe of Pusillanimity. For of great minds, one of the proper workes is, to help and free others from scorn; and compare themselves onely with the most able.

On the contrary, Sudden Dejection, is the passion that Sudden causeth WEEPING; and is caused by such acciDejection. dents, as suddenly take away some vehement Weeping. hope, or some prop of their power: And they are most subject to it, that rely principally on helps externall, such as are Women, and Children. Therefore some Weep for the losse of Friends; Others for their unkindnesse; others for the sudden stop made to their thoughts of revenge, by Reconciliation. But in all cases, both Laughter, and Weeping, are sudden motions; Custome taking them both away. For no man Laughs at old jests; or Weeps for an old calamity.

Griefe, for the discovery of some defect of ability, is SHAME, or the passion that discovereth it selfe in BLUSHING; and consisteth in the apprehension of some thing dishonourable; and in young men, is a signe of the love of good reputation; and commendable :

Shame. Blushing.

In old men it is a signe of the same; but because it comes too late, not commendable.

Impudence.
Pitty.

The Contempt of good Reputation is called IMPUdence. Griefe, for the Calamity of another, is PITTY; and ariseth from the imagination that the like calamity may befall himselfe; and therefore is called also COMPASSION, and in the phrase of this present time a FELLOW-FEELING: And therefore for Calamity arriving from great wickedness, the best men have the least Pitty; and for the same Calamity, those have least Pitty, that think themselves least obnoxious to the same.

Contempt, or little sense of the calamity of others, is that which [28] men call CRUELTY; proceeding from Security of their own fortune. For, that any

Cruelty.

man should take pleasure in other mens great harmes, without other end of his own, I do not conceive it possible.

Griefe, for the successe of a Competitor in wealth, honour, or other good, if it be joyned with Endeavour to enforce our own abilities to equall or exceed him, is called EMULATION: But joyned with Endeavour to supplant, or hinder a Competitor, ENVIE.

Emulation.

Envy.

When in the mind of man, Appetites, and Aversions, Hopes, and Feares, concerning one and the same thing, arise alternately; and divers good and evill consequences of the doing, or omitting the thing propounded, come successively into our thoughts; so that sometimes we have an Appetite to it; sometimes an Aversion from it; sometimes Hope to be able to do it; sometimes Despaire, or Feare to attempt it; the whole summe of Desires, Aversions, Hopes and DeliberaFears, continued till the thing be either done, or tion. thought impossible, is that we call DELIBERATION.

Therefore of things past, there is no Deliberation; because manifestly impossible to be changed: nor of things known to be impossible, or thought so; because men know, or think such Deliberation vain. But of things impossible, which we think possible, we may Deliberate; not knowing it is in vain. And it is called Deliberation; because it is a putting an end to the Liberty we had of doing, or omitting, according to our own Appetite, or Aversion.

This alternate Succession of Appetites, Aversions, Hopes

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