1. Of delight, pain, love, hatred. 2. Appetite, aversion, fear. 3.
Good, evil, pulchritude, turpitude. 4. End, fruition. 5.
Profitable, use, vain. 6. Felicity. 7. Good and evil mixed. 8.
Sensual delight, and pain; joy and grief.
[Sidenote: Of delight, pain, love, hatred.]
1. In the eighth section of the second chapter is shewed, _that
conceptions_ and _apparitions_ are nothing _really_, but _motion_ in
some internal substance of the _head_; which motion _not stopping_
there, but proceeding to the _heart_, of necessity must there either
_help_ or _hinder_ the motion which is called _vital_; when it
_helpeth_, it is called _delight_, _contentment_, or _pleasure_,
which is nothing really but motion about the heart, as conception is
nothing but motion in the head: and the _objects_ that cause it are
called _pleasant_ or _delightful_, or by some name equivalent; the
Latins have _jucundum_, _a juvando_, from helping; and the same
delight, with reference to the object, is called _love_: but when
such motion _weakeneth_ or hindereth the vital motion, then it is
called _pain_; and in relation to that which causeth it, hatred,
which the Latins express sometimes by _odium_, and sometimes by
_tædium_.
[Sidenote: Appetite, aversion, fear.]
2. This motion, in which consisteth _pleasure_ or _pain_, is also a
_solicitation_ or provocation either to draw _near_ to the thing
that pleaseth, or to _retire_ from the thing that displeaseth; and
this solicitation is the _endeavour_ or internal beginning of
_animal_ motion, which when the object _delighteth_, is called
_appetite_; when it _displeaseth_, it is called _aversion_, in
respect of the displeasure _present_; but in respect of the
displeasure _expected_, _fear_. So that _pleasure_, _love_, and
_appetite_, which is also called desire, are _divers names_ for
divers considerations of the _same thing_.
[Sidenote: Good, evil, pulchritude, turpitude.]
3. Every man, for his own part, calleth that which _pleaseth_, and
is delightful to himself, _good_; and that _evil_ which
_displeaseth_ him: insomuch that while every man _differeth_ from
another in _constitution_, they differ also from one another
concerning the common distinction of good and evil. Nor is there any
such thing as absolute goodness, considered without relation: for
even the goodness which we apprehend in God Almighty, is _his
goodness to us_. And as we call _good_ and _evil_ the _things_ that
please and displease; so call we _goodness_ and _badness_, the
_qualities_ or powers whereby they do it: and the signs of that
goodness are called by the Latins in one word _pulchritudo_, and the
signs of evil, _turpitudo_; to which we have no words precisely
answerable.
As all conceptions we have immediately by the _sense_, are,
_delight_, or _pain_, or _appetite_, or _fear_; so are all the
_imaginations_ after sense. But as they are weaker imaginations, so
are they also weaker pleasures, or weaker pain.
[Sidenote: End, fruition.]
4. As _appetite_ is the beginning of _animal_ motion towards
something that pleaseth us; so is the _attaining_ thereof, the _end_
of that motion, which we also call the _scope_, and aim, and final
cause of the same: and when we attain that end, the delight we have
thereby is called the _fruition_: so that _bonum_ and _finis_ are
different names, but for different considerations of the same thing.
[Sidenote: Profitable, use, vain.]
5. And of _ends_, some of them are called _propinqui_, that is, near
at hand; others _remoti_, far off: but when the ends that be nearer
attaining, be compared with those that be further off, they are
called not ends, but _means_, and the _way_ to those. But for an
_utmost_ end, in which the ancient _philosophers_ have placed
_felicity_, and disputed much concerning the way thereto, there is
no such thing in this world, nor way to it, more than to Utopia: for
while we live, we have desires, and desire presupposeth a further
end. Those things which please us, as the way or _means_ to a
further end, we call _profitable_; and the _fruition_ of them,
_use_; and those things that profit not, _vain_.
[Sidenote: Felicity.]
6. Seeing all _delight_ is _appetite_, and presupposeth a _further_
end, there can be _no contentment_ but in _proceeding_: and
therefore we are not to marvel, when we see, that as men attain to
more riches, honour, or other power; so their appetite continually
groweth more and more; and when they are come to the utmost degree
of some kind of power, they pursue some other, as long as in any
kind they think themselves behind any other: of those therefore that
have attained to the highest degree of honour and riches, some have
affected mastery in some art; as Nero in music and poetry, Commodus
in the art of a gladiator; and such as affect not some such thing,
must find diversion and recreation of their thoughts in the
contention either of play or business: and men justly complain of a
great grief, that they know not what to do. _Felicity_, therefore,
by which we mean continual delight, consisteth _not_ in _having_
prospered, but in _prospering_.
[Sidenote: Good and evil mixed.]
7. There are few things in this world, but _either_ have _mixture_
of good and evil, _or_ there is a chain of them so necessarily
linked together, that the one cannot be taken without the other: as
for example, the pleasures of sin, and the bitterness of punishment,
are inseparable; as is also labour and honour, for the most part.
Now when in the _whole chain_, the _greater part_ is good, the
_whole_ is called _good_; and when the _evil_ over-weigheth, the
_whole_ is called _evil_.
[Sidenote: Sensual delight, and pain; joy and grief.]
8. There are two sorts of pleasure, whereof the _one_ seemeth to
affect the _corporeal_ organ of the sense, and that I call
_sensual_; the _greatest_ part whereof, is that by which we are
invited to give continuance to our _species_; and the _next_, by
which a man is invited to meat, for the preservation of his
_individual_ person: the _other sort_ of delight is not particular
to any part of the body, and is called the delight of the _mind_,
and is that which we call _joy_. Likewise of _pains_, some affect
the _body_, and are therefore called the _pains_ of the body; and
some _not_, and those are called _grief_.
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