CHAPTER VII.
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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