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XXXIV. Thankfulness or Gratitude is the desire or zeal springing from love, whereby we endeavour to benefit him, who with similar feelings of love has conferred a benefit on us. Cf. III. xxxix. note and xl.
XXXV. Benevolence is the desire of benefiting one whom we pity. Cf. III. xxvii. note.
XXXVI. Anger is the desire, whereby through hatred we are induced to injure one whom we hate, III. xxxix.
XXXVII. Revenge is the desire whereby we are induced, through mutual hatred, to injure one who, with similar feelings, has injured us. (See III. xl. Coroll. ii and note.)
XXXVIII. Cruelty or savageness is the desire, whereby a man is impelled to injure one whom we love or pity.
Explanation—To cruelty is opposed clemency, which is not a passive state of the mind, but a power whereby man restrains his anger and revenge.
XXXIX. Timidity is the desire to avoid a greater evil, which we dread, by undergoing a lesser evil. Cf. III. xxxix. note.
XL. Daring is the desire, whereby a man is set on to do something dangerous which his equals fear to attempt.
XLI. Cowardice is attributed to one, whose desire is checked by the fear of some danger which his equals dare to encounter.
Explanation—Cowardice is, therefore, nothing else but the fear of some evil, which most men are wont not to fear; hence I do not reckon it among the emotions springing from desire. Nevertheless, I have chosen to explain it here, because, in so far as we look to the desire, it is truly opposed to the emotion of daring.
XLII. Consternation is attributed to one, whose desire of avoiding evil is checked by amazement at the evil which he fears.
Explanation—Consternation is, therefore, a species of cowardice. But, inasmuch as consternation arises from a double fear, it may be more conveniently defined as a fear which keeps a man so bewildered and wavering, that he is not able to remove the evil. I say bewildered, in so far as we understand his desire of removing the evil to be constrained by his amazement. I say wavering, in so far as we understand the said desire to be constrained by the fear of another evil, which equally torments him: whence it comes to pass that he knows not, which he may avert of the two. On this subject, see III. xxxix. note, and III. lii. note. Concerning cowardice and daring, see III. li. note.
XLIII. Courtesy, or deference (Humanitas seu modestia), is the desire of acting in a way that should please men, and refraining from that which should displease them.
XLIV. Ambition is the immoderate desire of power.
Explanation—Ambition is the desire, whereby all the emotions (cf. III. xxvii. and xxxi.) are fostered and strengthened; therefore this emotion can with difficulty be overcome. For, so long as a man is bound by any desire, he is at the same time necessarily bound by this. "The best men," says Cicero, "are especially led by honour. Even philosophers, when they write a book contemning honour, sign their names thereto," and so on.
XLV. Luxury is excessive desire, or even love of living sumptuously.
XLVI. Intemperance is the excessive desire and love of drinking.
XLVII. Avarice is the excessive desire and love of riches.
XLVIII. Lust is desire and love in the matter of sexual intercourse.
Explanation—Whether this desire be excessive or not, it is still called lust. These last five emotions (as I have shown in III. lvi.) have on contraries. For deference is a species of ambition. Cf. III. xxix. note.
Again, I have already pointed out, that temperance, sobriety, and chastity indicate rather a power than a passivity of the mind. It may, nevertheless, happen, that an avaricious, an ambitious, or a timid man may abstain from excess in eating, drinking, or sexual indulgence, yet avarice, ambition, and fear are not contraries to luxury, drunkenness, and debauchery. For an avaricious man often is glad to gorge himself with food and drink at another man's expense. An ambitious man will restrain himself in nothing, so long as he thinks his indulgences are secret; and if he lives among drunkards and debauchees, he will, from the mere fact of being ambitious, be more prone to those vices. Lastly, a timid man does that which he would not. For though an avaricious man should, for the sake of avoiding death, cast his riches into the sea, he will none the less remain avaricious; so, also, if a lustful man is downcast, because he cannot follow his bent, he does not, on the ground of abstention, cease to be lustful. In fact, these emotions are not so much concerned with the actual feasting, drinking, &c., as with the appetite and love of such. Nothing, therefore, can be opposed to these emotions, but high—mindedness and valour, whereof I will speak presently.
The definitions of jealousy and other waverings of the mind I pass over in silence, first, because they arise from the compounding of the emotions already described; secondly, because many of them have no distinctive names, which shows that it is sufficient for practical purposes to have merely a general knowledge of them. However, it is established from the definitions of the emotions, which we have set forth, that they all spring from desire, pleasure, or pain, or, rather, that there is nothing besides these three; wherefore each is wont to be called by a variety of names in accordance with its various relations and extrinsic tokens. If we now direct our attention to these primitive emotions, and to what has been said concerning the nature of the mind, we shall be able thus to define the emotions, in so far as they are referred to the mind only.
Emotion, which is called a passivity of the soul, is a confused idea, whereby the mind affirms concerning its body, or any part thereof, a force for existence (existendi vis) greater or less than before, and by the presence of which the mind is determined to think of one thing rather than another.
Explanation—I say, first, that emotion or passion of the soul is a confused idea. For we have shown that the mind is only passive, in so far as it has inadequate or confused ideas. (III. iii.) I say, further, whereby the mind affirms concerning its body or any part thereof a force for existence greater than before. For all the ideas of bodies, which we possess, denote rather the actual disposition of our own body (II. xvi. Coroll. ii.) than the nature of an external body. But the idea which constitutes the reality of an emotion must denote or express the disposition of the body, or of some part thereof, because its power of action or force for existence is increased or diminished, helped or hindered. But it must be noted that, when I say a greater or less force for existence than before, I do not mean that the mind compares the present with the past disposition of the body, but that the idea which constitutes the reality of an emotion affirms something of the body, which, in fact, involves more or less of reality than before.
And inasmuch as the essence of mind consists in the fact (II. xi., xiii.), that it affirms the actual existence of its own body, and inasmuch as we understand by perfection the very essence of a thing, it follows that the mind passes to greater or less perfection, when it happens to affirm concerning its own body, or any part thereof, something involving more or less reality than before.
When, therefore, I said above that the power of the mind is increased or diminished, I merely meant that the mind had formed of its own body, or of some part thereof, an idea involving more or less of reality, than it had already affirmed concerning its own body. For the excellence of ideas, and the actual power of thinking are measured by the excellence of the object. Lastly, I have added by the presence of which the mind is determined to think of one thing rather than another, so that, besides the nature of pleasure and pain, which the first part of the definition explains, I might also express the nature of desire.
