 As we might expect, emotions loomed large in the philosophical psychology of the seventeenth and eighteenth centuries. One question addressed by almost every philosopher was where to locate the emotions in our psychological equipment. Following Descartes, seventeenth century philosophers tended to subsume the emotions under perception, although Hobbes was a bit of an exception, identifying passions with the “small beginnings” (motives) of voluntary, “animal” actions, while finding their origins in sense and imagination. ‘Perception’ must be broadly understood, however; what is crucial is that the emotions involve the exercise of a receptive faculty, especially insofar as their causes lie in the body, or more generally, outside of the receptive animal. Spinoza, admittedly, allowed that we may be adequate causes of some of our affects, and took all our emotions to involve judgments. But on his view, judgments are not different in kind from perceptions, although their epistemic status depends on whether we are active and adequate, or merely passive, inadequate causes of our perceptions. Descartes, too, attributed a representative structure to emotions that could look proto-propositional. This structure, however, is independent of and prior to the volitions of assent or denial that generate real judgment. The emotions thus remain among the perceptions belonging to the intellect, although they provide material for judgment. Nonetheless, since perceptions were typically granted a complex representational and intentional structure, most seventeenth century authors could draw close connections between emotions and judgments.