 The proliferation of lists can be at least partly explained by the proliferation of schemes of classification. Again, the attention to principles of classification is most marked in the seventeenth-century theorists, in part because of the taxonomic connections they saw between the treatment of the passions and their scientific ambitions in other areas, and in part because of the attacks launched against the systems of previous, e.g., scholastic, thinkers. Descartes, for instance, singled out Aquinas’s division of the passions into the concupiscible and irascible for express and explicit criticism. But making his case required constructing an alternative classification more in accord with his reformist account of the soul and its faculties. Despite the efforts of those on the cutting edge of passion theory, however, the Aquinian distinction remained a commonplace bit of early modern folk psychology, as we can see in Wright, Burton, and even Henry More. Then too, many early modern authors borrowed, and borrowed heavily, from Stoic and Thomist classifications. Hobbes and Locke, for instance, both drew from Aquinas’s enumeration of eleven passions, as did Jacques Bossuet in Traité de la connaissance de Dieu et de soi-même (ms. after 1670; see Gardiner 1970, 205).