Chapter: CHAPTER VI. OF THE INTERIOUR BEGINNINGS OF VOLUNTARY MOTIONS COMMONLY CALLED THE PASSIONS. AND THE SPEECHES BY WHICH THEY ARE EXPRESSED.




Motion Vitall And Animal

There be in Animals, two sorts of Motions peculiar to them: One called
Vitall; begun in generation, and continued without interruption through
their whole life; such as are the Course of the Bloud, the Pulse, the
Breathing, the Concoctions, Nutrition, Excretion, &c; to which Motions
there needs no help of Imagination: The other in Animal Motion,
otherwise called Voluntary Motion; as to Go, to Speak, to Move any of
our limbes, in such manner as is first fancied in our minds. That Sense,
is Motion in the organs and interiour parts of mans body, caused by
the action of the things we See, Heare, &c.; And that Fancy is but the
Reliques of the same Motion, remaining after Sense, has been already
sayd in the first and second Chapters. And because Going, Speaking, and
the like Voluntary motions, depend alwayes upon a precedent thought of
Whither, Which Way, and What; it is evident, that the Imagination is
the first internall beginning of all Voluntary Motion. And although
unstudied men, doe not conceive any motion at all to be there, where
the thing moved is invisible; or the space it is moved in, is (for the
shortnesse of it) insensible; yet that doth not hinder, but that such
Motions are. For let a space be never so little, that which is moved
over a greater space, whereof that little one is part, must first be
moved over that. These small beginnings of Motion, within the body
of Man, before they appear in walking, speaking, striking, and other
visible actions, are commonly called ENDEAVOUR.




Endeavour; Appetite; Desire; Hunger; Thirst; Aversion

This Endeavour, when it is toward something which causes it, is called
APPETITE, or DESIRE; the later, being the generall name; and the other,
oftentimes restrayned to signifie the Desire of Food, namely Hunger and
Thirst. And when the Endeavour is fromward something, it is generally
called AVERSION. These words Appetite, and Aversion we have from the
Latines; and they both of them signifie the motions, one of approaching,
the other of retiring. So also do the Greek words for the same, which
are orme and aphorme. For nature it selfe does often presse upon men
those truths, which afterwards, when they look for somewhat beyond
Nature, they stumble at. For the Schooles find in meere Appetite to go,
or move, no actuall Motion at all: but because some Motion they must
acknowledge, they call it Metaphoricall Motion; which is but an absurd
speech; for though Words may be called metaphoricall; Bodies, and
Motions cannot.

That which men Desire, they are also sayd to LOVE; and to HATE those
things, for which they have Aversion. So that Desire, and Love, are the
same thing; save that by Desire, we alwayes signifie the Absence of
the object; by Love, most commonly the Presence of the same. So also
by Aversion, we signifie the Absence; and by Hate, the Presence of the
Object.

Of Appetites, and Aversions, some are born with men; as Appetite of
food, Appetite of excretion, and exoneration, (which may also and more
properly be called Aversions, from somewhat they feele in their Bodies;)
and some other Appetites, not many. The rest, which are Appetites of
particular things, proceed from Experience, and triall of their effects
upon themselves, or other men. For of things wee know not at all, or
believe not to be, we can have no further Desire, than to tast and try.
But Aversion wee have for things, not onely which we know have hurt us;
but also that we do not know whether they will hurt us, or not.




Contempt

Those things which we neither Desire, nor Hate, we are said to Contemne:
CONTEMPT being nothing els but an immobility, or contumacy of the Heart,
in resisting the action of certain things; and proceeding from that the
Heart is already moved otherwise, by either more potent objects; or from
want of experience of them.

And because the constitution of a mans Body, is in continuall mutation;
it is impossible that all the same things should alwayes cause in him
the same Appetites, and aversions: much lesse can all men consent, in
the Desire of almost any one and the same Object.




Good Evill

But whatsoever is the object of any mans Appetite or Desire; that is
it, which he for his part calleth Good: And the object of his Hate,
and Aversion, evill; And of his contempt, Vile, and Inconsiderable.
For these words of Good, evill, and Contemptible, are ever used with
relation to the person that useth them: There being nothing simply and
absolutely so; nor any common Rule of Good and evill, to be taken from
the nature of the objects themselves; but from the Person of the man
(where there is no Common-wealth;) or, (in a Common-wealth,) From the
Person that representeth it; or from an Arbitrator or Judge, whom men
disagreeing shall by consent set up, and make his sentence the Rule
thereof.




Pulchrum Turpe; Delightfull Profitable; Unpleasant Unprofitable

The Latine Tongue has two words, whose significations approach to
those of Good and Evill; but are not precisely the same; And those are
Pulchrum and Turpe. Whereof the former signifies that, which by some
apparent signes promiseth Good; and the later, that, which promiseth
evill. But in our Tongue we have not so generall names to expresse them
by. But for Pulchrum, we say in some things, Fayre; in other Beautifull,
or Handsome, or Gallant, or Honourable, or Comely, or Amiable; and
for Turpe, Foule, Deformed, Ugly, Base, Nauseous, and the like, as the
subject shall require; All which words, in their proper places signifie
nothing els, but the Mine, or Countenance, that promiseth Good and
evill. So that of Good there be three kinds; Good in the Promise,
that is Pulchrum; Good in Effect, as the end desired, which is called
Jucundum, Delightfull; and Good as the Means, which is called Utile,
Profitable; and as many of evill: For evill, in Promise, is that
they call Turpe; evill in Effect, and End, is Molestum, Unpleasant,
Troublesome; and evill in the Means, Inutile, Unprofitable, Hurtfull.




Delight Displeasure

As, in Sense, that which is really within us, is (As I have sayd
before) onely Motion, caused by the action of externall objects, but in
apparence; to the Sight, Light and Colour; to the Eare, Sound; to the
Nostrill, Odour, &c: so, when the action of the same object is continued
from the Eyes, Eares, 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 apparence, or sense
of that motion, is that wee either call DELIGHT, or TROUBLE OF MIND.




Pleasure Offence

This Motion, which is called Appetite, and for the apparence 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, (A Juvando,) from helping or fortifying;
and the contrary, Molesta, Offensive, from hindering, and troubling the
motion vitall.

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; Pleasures Of The Mind; Joy Paine Griefe

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.

These simple Passions called Appetite, Desire, Love, Aversion, Hate,
Joy, and griefe, have their names for divers considerations diversified.
As 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-- For Appetite with an opinion of attaining, is called HOPE.

Despaire-- The same, without such opinion, DESPAIRE.

Feare-- Aversion, with opinion of Hurt from the object, FEARE.

Courage-- The same, with hope of avoyding that Hurt by resistance,
COURAGE.

Anger-- Sudden Courage, ANGER.

Confidence-- Constant Hope, CONFIDENCE of our selves.

Diffidence-- Constant Despayre, DIFFIDENCE of our selves.

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

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

Covetousnesse-- 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.

Ambition-- Desire of Office, or precedence, AMBITION: a name used also
in the worse sense, for the reason before mentioned.

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

Magnanimity-- Contempt of little helps, and hindrances, MAGNANIMITY.

Valour-- Magnanimity, in danger of Death, or Wounds, VALOUR, FORTITUDE.

Liberality-- Magnanimity in the use of Riches, LIBERALITY

Miserablenesse-- Pusillanimity, in the same WRETCHEDNESSE,
MISERABLENESSE; or PARSIMONY; as it is liked or disliked.

Kindnesse-- Love of Persons for society, KINDNESSE.

Naturall Lust-- Love of Persons for Pleasing the sense onely, NATURAL
LUST.

Luxury-- Love of the same, acquired from Rumination, that is Imagination
of Pleasure past, LUXURY.

The Passion Of Love; Jealousie-- 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.

Revengefulnesse-- Desire, by doing hurt to another, to make him condemn
some fact of his own, REVENGEFULNESSE.

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 praedominance,
take away the care of knowing causes; which is a Lust of the mind,
that by a perseverance of delight in the continuall and indefatigable
generation of Knowledge, exceedeth the short vehemence of any carnall
Pleasure.

Religion Superstition; True Religion-- Feare of power invisible, feigned
by the mind, or imagined from tales publiquely allowed, RELIGION; not
allowed, superstition. And when the power imagined is truly such as we
imagine, 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 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.

Admiration-- Joy, from apprehension of novelty, ADMIRATION; proper to
man, because it excites the appetite of knowing the cause.

Glory Vaine-glory-- 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
onely supposed by himselfe, for delight in the consequences of it,
is called VAINE-GLORY: which name is properly given; because a
well-grounded Confidence begetteth attempt; whereas the supposing of
power does not, and is therefore rightly called Vaine.

Dejection-- Griefe, from opinion of want of power, is called dejection
of mind.

The Vaine-glory 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 often times by Age, and Employment.

Sudden Glory Laughter-- 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 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.

Sudden Dejection Weeping-- 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 externall,
such as are Women, and Children. Therefore, some Weep for the loss 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.

Shame Blushing-- Griefe, for the discovery of some defect of ability
is SHAME, or the passion that discovereth itself 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: in
old men it is a signe of the same; but because it comes too late, not
commendable.

Impudence-- The Contempt of good reputation is called IMPUDENCE.

Pitty-- 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.

Cruelty-- Contempt, or little sense of the calamity of others, is that
which men call CRUELTY; proceeding from Security of their own fortune.
For, that any man should take pleasure in other mens' great harmes,
without other end of his own, I do not conceive it possible.

Emulation Envy-- Griefe, for the success of a Competitor in wealth,
honour, or other good, if it be joyned with Endeavour to enforce our own
abilities to equal or exceed him, is called EMULATION: but joyned with
Endeavour to supplant or hinder a Competitor, ENVIE.

Deliberation-- 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
sum of Desires, Aversions, Hopes and Feares, continued till the thing be
either done, or 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 vaine. 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 and Feares is
no less in other living Creatures than in Man; and therefore Beasts also
Deliberate.

Every Deliberation is then sayd to End when that whereof they
Deliberate, is either done, or thought impossible; because till then wee
retain the liberty of doing, or omitting, according to our Appetite, or
Aversion.




The Will

In Deliberation, the last Appetite, or Aversion, immediately adhaering
to the action, or to the omission thereof, is that wee call the
WILL; the Act, (not the faculty,) of Willing. And Beasts that have
Deliberation must necessarily also have Will. The Definition of the
Will, given commonly by the Schooles, that it is a Rationall Appetite,
is not good. For if it were, then could there be no Voluntary Act
against Reason. For a Voluntary Act is that, which proceedeth from the
Will, and no other. But if in stead of a Rationall Appetite, we shall
say an Appetite resulting from a precedent Deliberation, then the
Definition is the same that I have given here. Will, therefore, Is The
Last Appetite In Deliberating. And though we say in common Discourse, a
man had a Will once to do a thing, that neverthelesse he forbore to
do; yet that is properly but an Inclination, which makes no Action
Voluntary; because the action depends not of it, but of the last
Inclination, or Appetite. For if the intervenient Appetites make any
action Voluntary, then by the same reason all intervenient Aversions
should make the same action Involuntary; and so one and the same action
should be both Voluntary & Involuntary.

By this it is manifest, that not onely actions that have their beginning
from Covetousness, Ambition, Lust, or other Appetites to the thing
propounded; but also those that have their beginning from Aversion,
or Feare of those consequences that follow the omission, are Voluntary
Actions.




Formes Of Speech, In Passion

The formes of Speech by which the Passions are expressed, are partly the
same, and partly different from those, by which we express our Thoughts.
And first generally all Passions may be expressed Indicatively; as, I
Love, I Feare, I Joy, I Deliberate, I Will, I Command: but some of them
have particular expressions by themselves, which nevertheless are not
affirmations, unless it be when they serve to make other inferences,
besides that of the Passion they proceed from. Deliberation is expressed
Subjunctively; which is a speech proper to signifie suppositions, with
their consequences; as, If This Be Done, Then This Will Follow; and
differs not from the language of Reasoning, save that Reasoning is in
generall words, but Deliberation for the most part is of Particulars.
The language of Desire, and Aversion, is Imperative; as, Do This,
Forbear That; which when the party is obliged to do, or forbear, is
Command; otherwise Prayer; or els Counsell. The language of Vaine-Glory,
of Indignation, Pitty and Revengefulness, Optative: but of the Desire to
know, there is a peculiar expression called Interrogative; as, What Is
It, When Shall It, How Is It Done, and Why So? Other language of the
Passions I find none: for Cursing, Swearing, Reviling, and the like, do
not signifie as Speech; but as the actions of a tongue accustomed.

These forms of Speech, I say, are expressions, or voluntary
significations of our Passions: but certain signes they be not; because
they may be used arbitrarily, whether they that use them, have such
Passions or not. The best signes of Passions present, are either in the
countenance, motions of the body, actions, and ends, or aims, which we
otherwise know the man to have.




Good And Evill Apparent

And because in Deliberation the Appetites and Aversions are raised by
foresight of the good and evill consequences, and sequels of the action
whereof we Deliberate; the good or evill effect thereof dependeth on the
foresight of a long chain of consequences, of which very seldome any man
is able to see to the end. But for so far as a man seeth, if the Good
in those consequences be greater than the evill, the whole chain is that
which Writers call Apparent or Seeming Good. And contrarily, when the
evill exceedeth the good, the whole is Apparent or Seeming Evill: so
that he who hath by Experience, or Reason, the greatest and surest
prospect of Consequences, Deliberates best himself; and is able, when he
will, to give the best counsel unto others.




Felicity

Continual Successe in obtaining those things which a man from time to
time desireth, that is to say, continual prospering, is that men call
FELICITY; I mean the Felicity of this life. For there is no such thing
as perpetual Tranquillity of mind, while we live here; because Life
itself is but Motion, and can never be without Desire, nor without
Feare, no more than without Sense. What kind of Felicity God hath
ordained to them that devoutly honour him, a man shall no sooner know,
than enjoy; being joys, that now are as incomprehensible, as the word of
School-men, Beatifical Vision, is unintelligible.




Praise Magnification

The form of speech whereby men signifie their opinion of the Goodnesse
of anything is PRAISE. That whereby they signifie the power and
greatness of anything is MAGNIFYING. And that whereby they signifie
the opinion they have of a man's felicity is by the Greeks called
Makarismos, for which we have no name in our tongue. And thus much is
sufficient for the present purpose to have been said of the passions.

 Alek takes over the viewport as the dreadnaught continues its attack, while Klopp takes the controls. Then Alek has to try to get the archducal flag off the antenna, which really begs the question: Why did they leave it up there in the first place? Doesn't seem too bright. Alek finishes closing the viewport, just as the walker is struck by shrapnel. As the dreadnaught continues its pursuit, Klopp and Volger argue about whether or not a smaller walker would have been a better choice. Maybe save it for later, guys? In the process, Volger and Klopp reveal that they're headed for Switzerland. Probs for the watches and chocolate--oh right, or the neutrality. Take your pick. Bauer and Hoffman are firing at the dreadnaught, which Alek says won't do any good because it's so big. Klopp helpfully reminds him that the dreadnaught will have smaller escorts. The attack leaves Alek in no doubt that his mother and father are dead; he feels empty for a moment, until another attack from the dreadnaught's guns distracts him. Bauer and Hoffman fire the walker's cannon at the dreadnaught, and Volger asks Alek if he knows how to use a Spandau machine gun. He doesn't, but he's going to give it a shot anyway. Literally.

