Passions and Impregnations of the Passions in Buddhism, Lamotte, 1974.
Passions of the Soul - One More Library
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PassionsoftheSoulRenéDescartes
TheEnglishtranslationandeditionofPassionsdel’ameprovidedhereisbasedonthe1650Londonedition(printedforA.C.andsoldbyJ.MartinandJ.Ridley).Theidentityofthe
translatorisunknown.
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ThisbookhavingbeensenttomebyMonsieurDescarteswithalicencetogetitprinted,andannexwhatprefacetoitIpleased,Ithoughtthatitwasnotnecessarytoputany,unlessthelettersIhaveheretoforewrittentohimtogetitfromhim,seeingtheycontainmanythingsfittobepubliclyknown.
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Letters
FirstLetter
Sir,
IshouldhavebeenverygladtohaveseenyouthislastsummeratParis,becauseIthoughtyouwouldhavecomethitheronpurposetostaythere,andthathavingmoreconveniencesthere than anywhere else to try experiments,whereof youhave intimated you stand inneed to finish the treatises youpromised to theworld, youwouldnot fail to keepyourwordwithme,andweshouldshortlyseethemprinted.ButyouhaveutterlydefeatedmeofthatjoybyyourreturntoHolland.AndIcannothererefrainfromtellingyouthatIamangrywithyou fornot lettingme (beforeyou tookyour journey) see the treatiseof thePassions,which,Iwas told,youhadcompiled.Besides,reflectingonsomewordsIhadread in aPreface some twoyears sinceushering the translationofyourPrinciples intoFrench, wherein after you had spoken succinctly of the parts of philosophy yet to bediscovered, before the chief fruit thereof can be gathered, and said that you do not somuchmistrustyourownstrength,butyoudareundertaketomakethemallknownifyouhadconveniencestotryexperimentstomaintainandjustifyyourarguments.Youaddthatgreaterexpensesarenecessaryforthatpurposethanaprivateman,asyouare,isabletodisburseunlessassistedbythepublic;butthatsinceyoucouldnotexpectthisassistance,you thought to rest contented from thence forwardswith studying for yourownprivateinstruction,andthatposterityshouldexcuseyouifyouleftofflabouringforthem.NowIamafraidingoodearnestthatyouwillenvytheworldtherestofyourinventions,andwenevershallhaveanythingelseofyou,ifweletyoufollowyourowninclination.ThisisthereasonwhyIthoughttotormentyoualittlewiththisletter,andrevengemyselfofyourrefusalofthattreatiseofthePassionstomebyingenuouslyreprovingyouforlazinessandother faults,which I conceive,hinderyou from improvingyour talent, asyoumay, and[as]yourdutybindsyou.Uponmyword,Icannotthinkitanythingbutyourlazinessandlittlecare tobeserviceable tomankind,whichcausesyounot togo forwardswithyourphysics. For though I verywell understand it is impossible for you to finish itwithoutmanyexperiments,whichought tobedefrayedby thepublicbecause theywill reap theprofitofit,andaprivateman’sestateisnotsufficienttodoit;yetIdonotbelievethatisyourremora.Foryoucannotchoosebutobtainfromthedispensersofthepublictreasureallyoucantothatpurpose,ifyouwouldbutvouchsafetomakeknowntothemhowthecasestands,asyoueasilymightdo,hadyouawilltodoit.Butyouhaveeverlivedinaway so repugnant thereunto that there is reason to suspect that you would not acceptassistancefromanyone,thoughitwereofferedtoyou.Andyetyoupretendposterityshallexcuse you if you take pains for it no more, on a supposition that this assistance isnecessaryandyoucannotgetit.Whichgivesmeoccasiontothinknotonlythatyouaretoosparingofyourpains,butitmaybethatyouhavenotcourageenoughtohopetogothrough with what they who have read your writings expect of you. And yet you arevaingloriousas topersuadeour successors thatyou failednotof itbyany faultofyour
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own,butbecauseyourvirtuewasnotencouragedasitoughttohavebeen,andyouweredeniedfurtheranceinyourdesigns.Wherein,Iseeyourambitionhitsthemarkitaimedatbecausetheywhohereaftershallviewyourworkswillconceive,bywhatyoupublishedadozenyearsago, thatyou thenhadfoundoutall thatsincehasbeenseen tocomefromyou,andwhat remains tobe investigated inphysics is lessdifficult thanwhatyouhavealreadymadeknown.Sothatyoumightsincehavegivenusallthatmaybeexpectedfromhuman reason concerning physic, and other necessaries of life, if you had hadconveniences tomake experiments requisite thereunto. Nay, that you have found out agoodpartofthemtoo,butajustindignationagainsttheingratitudeofmanhathdissuadedyou from letting them participate of your inventions, so you think that by lying stillforeveryoushallacquireasmuchreputationas ifyou tookpains for it.And, itmaybemore,becausecommonlygoodpossessedismorevaluedthanwhatisdesiredorlamented.ButI’lldebaryoufromgettingreputationwithoutdeservingit.AndthoughIdoubtnotbutyouknewwellenoughwhatyoushouldhavedone,ifyouwouldhavebeenhelpedbythepublic. For indeed, I will cause this letter to be printed, that you may not pretendignoranceofit,thatifhereafteryoufailtosatisfyus,youmaynomoreimputeittothisage.Forknow,itisnotenoughtoobtainanythingfromthepublictohaveblurtedoutanoccasionalwordofitintheprefaceofabook,notabsolutelysayingthatyoudesireitandexpectit,norgivingthemproofsnotonlythatyoudeserveit,butthattheyoughtfortheirownsakes togrant ityou, inregard theyexpectgreatprofitby it. It isusuallyseenthatthey,whothinktheyhaveanythinginthem,makesuchanoiseofitandsoimportunatelydemandwhattheypretendtoandpromisesofarbeyondwhattheycanperform,thatwhenamanonlyspeaksmodestlyofhimselfandrequiresnaughtfromanymannorpromisesanythingcertainly,whatproofforeverhegivesotherwiseofhissufficiency,heisneitherlookednorthoughton.
You’ll say it may be that it goes against your nature to request anything, or speakadvantageouslyofyourselfbecauseoneseemsamarkofameanspirit,theotherofpride.But,sayI,thishumouristobecorrectedforitproceedsfromanerrorofweaknessratherthan becoming shamefacedness andmodesty. For, formatter of requests, aman has noreasontobeashamedofanyunlesssuchashemakesmerelyforhisownpeculiarbenefittothosefromwhominjusticeheoughtnottoexactany.Sofarshouldhebefrombeingofthosethattendtothepublicutilityandprofitofthemtowhomtheyaremade,thatonthecontrary,hemayextractgloryfromthem,especiallywhenhehasalreadybestowedthingson them worth much more than he would obtain of them. And for speakingadvantageouslyofaman’sself,itistrueitisamostridiculousandblameablepridewhenhespeaksfalsethingsofhimself,anditisevenacontemptiblevanitytoowhenhespeaksonlytruthsmerelyoutofostentation,andsothatnogoodaccruetoanyonethereby.Butwhenthesethingssomuchconcernothermentoknow,itismostcertaintheycannotbeconcealedbutoutofavicioushumility,whichisasortofbasenessandweakness.Now,ithighly concerns thepublic tobe advertisedofwhatyouhavegathered in sciences, thatthereby judging what you are able to discover in them further, it may be incited tocontributeitsutmost tohelpyoutherein,as inaworkwhoseendis thegeneralgoodofmankind.Andthethingsyouhavealreadygiven,theimportanttruthsyouhavelaiddownin your books, are worth incomparablymuchmore than anything you can ask for thispurpose.
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Youmayalsosaythatyourworksspeakenoughandthereisnoneedofaddingpromisesandbrags,whichbeingthemerchandizeofjugglingMountebanksseemnotbecomingamanofhonour,whoonlysearchesaftertruth.ButMountebanksarenotblame-worthyfortalking high and well of themselves, but for speaking untruths and things they cannotmakegood.Whereasthose,which(Iurge)youshouldspeakofyourself,aresotrueandsomanifestly proved in yourwritings that the strictest rules ofmodesty give you leave toascertain them, and those of charity oblige you thereunto because it concerns others toknow it.Foralthoughyourwritingssayenough to thosewhoexamine them thoroughlyandareabletounderstandthem,yetthatisnotsufficientforthedesignIwouldadviseyoutobecauseeveryoneisnotabletoreadthem,andtheywhomanagethepublicaffairscanscarcehaveanyleisuretodoit.Itmaybe[that]somewhohavereadthemtellthemofit;butwhatsoeveramansayto themof it, thelittlecoil theyknowyoukeep, andthetoogreatmodestyyouhaveeverobserved inspeakingofyourself,make themnot takeanygreat notice thereof.And indeed because it is a usual thing among them to bestow thehighesttermsimaginableonthecommendationofveryindifferentmen,theyarenotapttoreceive the immensepraisesbestowedonyouby thosewhoknowyou for exact truths.Whereaswhenanymanspeaksofhimselfextraordinarily,theyhearkentohimwithmoreattention, especially if he be aman of good birth and they know him to be neither bynature nor his rank likely to act the Mountebank. And, because he would becomeridiculous ifheshouldusehyperbolesonsuchanoccasion,hiswordsare taken in theirtruesense.And theywhowillnotbelieve themare incitedat leastby theircuriosity,orjealousy, to examine the truth of them.Wherefore it beingmost certain and the publicbeingmuchconcernedinknowingthatnomanintheworldbutyourself(atleastwhosewritingswehave)everdiscovered the trueprinciples,andunderstoodthefirstcausesofwhatever is produced in nature; and that having already given an account by thesePrinciples,ofallthosethingswhicharemostvisibleandfrequentlyobservedintheworld,you need only some particular observations to find out, in likemanner, the reasons ofwhatsoevermaybeusefultomaninthislife,andsogiveusacompleteknowledgeofthenatureofallminerals,thevirtuesofallplants,thepropertiesofanimals,andgenerallyallthat may be beneficial to physics, or other arts. And lastly, that these particularobservationsnotbeingpossible tobeallmade ina final timewithoutgreatexpense,allpeopleoftheearthoughtemulouslytocontributethereunto,astothemostimportantthingintheworld,whereintheyhaveallanequalinterest.Thisbeing,Isay,mostcertaintobesufficientlyprovedbyyourworksalreadyprinted,youshouldtalksoloudofit,publishitwithsomuchcare,andputitsopunctuallyinallthetitlepagesofyourbooks,thatnonehereaftermightpretendignorance.Soatleast,youwouldimmediatelybegetalonginginmanytoexaminewhatthematteris:sothatthefurthertheyenquiredintoit,andthemorediligently theyreadyourbooks, theywouldthemoreclearlyunderstandyounot[tobe]unjustlyboasted.
And Iwouldwith you chiefly to clear three things to theworld. First, that there are anumerouscompanyofthingstobefoundoutinphysicsthatmaybeextremelyprofitableforlife.Secondly,thatthereisgreatreasontoexpectthefindingthemoutfromyou.Andthirdly,thatthemoreconveniencesyouhadtomakeexperiments, themoreofthemyoucouldfindout.ItisnecessarytobeinformedofthefirstbecausemostmenthinktherecannothingbefoundoutinthesciencesbetterthanwhathasbeenfoundbytheAncients,andsomeconceivenotsomuchaswhatthemeaningofphysicsis,orwhattheyaregoodfor.
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Nowitiseasytoprovethatthetoogreatreverenceborntoantiquityisanerrorextremelyprejudicial to the advancement of sciences. For it is seen that the savage people ofAmerica,andmanyotherswhoinhabitplaceslessremote,havemanylessconveniencesoflifethanwe,andyettheiroriginalisasancientasourssothattheyhaveasmuchreasonaswetosaythattheyaresatisfiedwiththewisdomoftheirfathers,andthattheybelievenomancanteachthembetterthanwhathasbeenknownandpracticedamongthemfromallantiquity.Andthisopinionissoprejudicialthattillitberejecteditisimpossibleanynewlearningcanbeacquired.Besides,experienceshowsthatthepeoplewhoseminditisdeepestrootedinaretheywhoareyetmostignorantandleastcivilized.And,becauseitisfrequent enough yet amongst us, thatmay be one reason to prove thatwe are far fromknowingallweare capableof,whichmaybeprovedbymanyexceeding[ly]profitableinventions,astheuseofthecompass,theartofprinting,perspectiveglasses,andthelike,whichwerenotfoundouttilltheselatterages,althoughnowtheyseemveryeasytothosethatknowthem.Butthereisnothingwhereinournecessityofacquiringnewknowledgeismore apparent than in physic; for although noman doubts thatGod has furnished thisearthwithallthingsnecessaryformantoconservehimthereininperfecthealthuntilanextremeoldage;andalthoughtherebenothingintheworldsodesiredasthesethingssothatheretoforeithasbeenthestudyofkingsandsages;yetexperienceshowswearesofarfromhavingitwhollythatoftimesamanischainedtohisbedbyfinaldiseases,whichthemostlearnedphysiciansunderstandnot,andonlymakethemragemorebytheirremedieswhentheyundertaketoexpelthem.Whereinthedefectoftheirart,andthenecessityofperfectingit,issoevidentthatforthosewhounderstandnotwhatthemeaningofphysicsis, it is enough to tell them that it is the science which should teach so perfectly tounderstand the nature of man, and all things that may serve him for nutriments orremedies, that it might be easy for him thereby to exempt himself from all kinds ofdiseases.Fornottospeakofanyotherusesthereof,thisaloneisweightyenoughtoobligethemostinsensibletofavourthedesignsofamanwhohasalreadyproved,bythethingshe has already found out, that there is great reason to expect from him the unfoundremainderofthatscience.
Butthereisanextraordinarynecessitythattheworldshouldknowyouhaveprovedthatyourself.And to thisend it is requisiteyouusea littleviolence toyourownnatureandbanish that toogreatmodesty,whichhashithertohinderedyoufromspeakingwhatyouareboundtodo,bothofyourselfandothers.YetImeannotthereforetocommityoutothelearnedofthisage;themostpartofthose,onwhomthisnameisconferred,towit,thosewho cultivate (as they commonly call it) good literature, and the lawyers have notanythingtodoinwhatIwouldhaveyoutalkof.Divinesandphysicianshaveaslittletoo,unless in the notion of philosophers: for divinity depends not a jot on physics, nor yetphysicasatthisdayitispracticedbythemostlearnedandprudentinthatart.Theyarecontentedtofollowthemaximsandrulesthatalongexperiencehastaughtthem,anddonot so much condemn the lives of men as to leave their judgement, whereon it oftendepends on the uncertain ratiocinations of school-philosophy. None then but thephilosophersareunsatisfied,amongwhomallwhohavewitareonyourside,andwouldrejoice to see youmanumit truth, so that themalignity of pedantsmight not be able tooppress her. For none butmere pedants can be angry atwhat you have to say—and inregard they are the laughing-stock and contempt ofmostwell-bredmen, you need notstandmuchontheirdispleasure.Besides,yourreputationhasmadethemalreadyasmuch
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yourenemiesastheycanbe.Andwhereasyourmodestynowcausessomeofthemnottofear to set upon you, I am confident, would you but extol yourself as youmight, andought, theywould see themselves so far beneath you that there is not one of them butwould be ashamed to undertake you. I see no reason, then, that may detain you fromboldly publishing, whatsoever youmay judge serviceable to your design. And nothingseems tomebetter for it thanwhatyouhave alreadywritten in a letter to the reverendFatherDinet,whichyoucausedtobeprintedsevenyearssince,whenhewasProvincialoftheJesuitsofFrance.Nonibi,sayyouspeakingoftheEssaysyouhadpublishedfiveorsixyearsbefore,unamautalteram,sedplussexcentisquestionibus[explicui] ,quasicànulloantemefuerantexplicata;acquamvismultihactenusmeascriptatransversisoculisinspexerint, modisque omnibus refutare conati sunt [sint], nemo tamen, quod sciam,quicquamnonverumpotuitiniisreperire:fiatenumeratiòquestionemomnium,queintotsaculis,quibusaliaphilosophiaviguerunt,ipsarumopesolutasunt,etfortenectammulta,nec tam illustres invenientur: quinimòprofiteor neunius quidemquestionis solutionem,opeprincipiorumPeripateticePhilosophiepeculiarium,datamunquamfuisse,quamnonpossiumdemonstrareesseillegitimam,etfalsam:fiatpericulum;proponantur,nonquidemomnes(nequeenimopenapretiumputomultumtemporisineàreimperidere)sedpaucealiquaselectiores,stabopromissis,etc.Thusinspiteofallyourmodesty,theforceoftruthhascompelledyouthere towrite thatyouhadstatedinyourfirstEssays,whichcontainnaughtalmostbuttheDiopticsandtheMeteors,above600questionsofphilosophy,whichnone before you knew how to do, and that although many looked asquint upon yourwritingsandsoughtallmannerofways toconfute them,yetyouknewnothithertoanywhohadpickedanyuntruthoutof them.Wheretoyou subjoin, that if all thequestionsresolvedbyallotherkindsofphilosophisingwhichhavebeen invoguesince theworldbeganwerereckoneduponebyone,theywouldnot,itmaybe,befoundsonumerous,norsoeminent.Furthermore,youassureusthatbythoseprinciplespeculiartothephilosophyattributed toAristotle,whichonly is now taught in theSchools, noman ever yet knewhowtofindoutthetruesolutionofanyonequestion.Andyouabsolutelydefyall thosewho teach it to name any one plainly resolved by them, in the solution where of youcannotdemonstratesomeerror.Nowthese thingshavingbeenwritten toaProvincialoftheJesuits,andpublishedabovesevenyearssince,thereisnodoubtbutsomeoftheablestofthatgreatsocietywouldhaveendeavouredtoconfutethemhadnottheybeenperfectlytrue,or if theycouldhavebeenbutsomuchasdisputedwithanycolourof reason.Fornotwithstanding the little noise you make, all men know your reputation is already sogreat,&theyaresomuchinterestedtomaintainthatwhattheyteachisnotbad[that]theycannotpretendtosaytheyslightedit.ButallthelearnedknowwellenoughthatthereisnothinginthephysicsoftheSchoolbutwhatisdubious.Andtheyknowwithalthattobedubiousinsuchamatterisnotmuchbetterthantobefalsebecauseascienceoughttobecertain and demonstrative. So that they cannot think strange that you assure them theirphysicscontainnot the truesolutionofanyonequestion, for that signifiesnomorebutthatitcontainsnotthedemonstrationofanyknowntruth.And,ifanyoneexaminesyourwritings to confute them, he finds on the other side that they contain nothing butdemonstrationsconcerningmatters formerlyunknown toall theworld.Whereforebeingwiseandadvised,Iwondernotthattheyholdtheirpeace,butImarvelwhyyouhavenotvouchsafed to take advantage of their silence, because you could not have wishedanythingmoretomakeitapparenthowmuchdifferencethereisbetwixtyourphysicsand
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others.Anditisveryimportanttoobservethedifferenceofthem—thattheillopinionofthosewhoareemployedinthestate,andaremostsuccessfulusuallyhaveofphilosophy,hinder themnot fromunderstanding theworthofyours—for theycommonlyconjecturewhatshallbefallbywhattheyhavealreadyseentohappen.AndbecausetheyneversawthepublicreapanybenefitbySchoolphilosophyunlessthatithasmademanypendants,theycannotimagine[that]betteristobeexpectedfromyours.Unlesstheyarebroughttoconsiderthatthisbeingaltogethertrue,andthatutterlyfalse,theirfruitsmustbedifferent.Inearnest,itisastrongargumenttoprovethereisnotruthinSchoolphysics,buttosayitisinstitutedtoteachallinventionsprofitableforlife,andnevertheless,thoughtherehavemanybeen foundout from time to time,yet it neverwasby themeansof anyof thesePhysics,butonlybychance,orcustom.Orifanysciencehascontributedthereunto,ithasbeen only themathematics, which alone of all human sciences has been able to provesomeindubitabletruths.Iknowwellenoughthephilosophersadmitthatforonebranchoftheirphysics.Butinregardtheywerealmostallofthemignorantinit,anditwasnopartof it, but on the other side true physicswere a part of themathematics, this canmakenothingforthem.Butthecertaintyalreadydiscoveredinthemathematicsmakesmuchforyou, for it is a sciencewhereinyouareacknowledged tobe soexcellent, andyouhavethereinsoovertoppedenvy thateven thosewhoare jealousofyourestimationforothersciencesuse tosayyousurpassallmen in this, thatbygrantingacommendationwhichthey knew cannot be disputed, they may be less suspected of calumny when theyendeavour to robyouof others.And it is seenbywhat youhavepublished concerninggeometrythatyoutheresodeterminehowfarhumancapacitycanreach,andwhichisthewayofsolvingeverymannerofscruple,thatitseemsyouhavereachedthewholeharvest,whereof thosewhowritebeforeyouhaveonlycroppedsomeears.Andyoursuccessorscan be but gleaners who shall gather up only those you were pleased to leave them.Besides,youhaveshownby the suddenandeasysolutionofallquestions,which thosewhohavetriedyouhavepropoundedtoyou,thatthemethodyouuseforthispurposeissoinfalliblethatyouneverfailtofindtherebywhateverthewitofmancan,belongingtothethingsyouseekafter:sothattomakeitundoubtedthatyouareabletobringphysicstothe[h]ighestperfection,youareonlytoprovethemtobeapartofthemathematics.Andyouhave already proved it plainly enough in your principles: when explaining all sensiblequalities,consideringonlythegreatness,figures,andmotions,youshowedthatthevisibleworld,whichisalltheobjectofphysics,containsonlyasmallpartoftheinfinitebodies,whereof thepropertiesorqualitiesmaybe imagined,consistsonlyof thesevery things;whereastheobjectofthemathematicscontainsall.Thesamemayalsobeprovedbytheexperience of all ages: for although from time to time many of the best wits havebestowedtheirtimeintheinvestigationofphysics,asitcannotbesaidthatanyofthemever discovered ought (that is, attained any true knowledge of the nature of corporealthings) by any principle that belonged not to the mathematics. Whereas, by those[principles]belongingtothem[mathematics],abundanceofveryusefulthingshavebeenfoundout,towit,almostall thatisknownofastronomy,chirurgery,andallmechanicalarts.Wherein,iftherebeanythingmorethanwhatbelongstothisscience,itisnotdrawnfromanyotherbutonlyfromcertainobservations,whosetruecausesareunknown,whichcannot be considered seriously. But it must be confessed that the knowledge of truephysicsistobeattainednowaybutbythemathematics,andyourexcellenceinthisnotbeingdoubted,thereisnothingbutmaybeexpectedfromyouinthat.Yetthereremains
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one scruple, for that it is seen that all who have acquired some reputation in themathematicsarenot,forallthat,capabletofindoutanythinginphysics,nay,andsomeofthemlesscomprehendthethingsyouhavewrittenthereofthanmanywhoneverlearntanyscience at all. But it may be answered that although undoubtedly they who have witsaptesttoconceivethetruthsofmathematicsaretheywhoeasiestunderstandyourphysics,by reasonall theargumentsof thesearededucted fromtheother, ithappensnotalwaysthat these men have the greatest reputation for the most learned in the mathematics.Because to acquire this reputation it is necessary to study the books of those whoheretoforehavewrittenofthescience,whichthemostdonot,andoftentimes,thosewhodo,endeavouringtoattainbylabourwhattheycannotbythestrengthoftheirwittireouttheir imagination, yea, hurt it, and acquire therebymanyprejudices,whichhinder themmuchmore fromconceiving the truthsyouwrite thanpassing forgreatmathematicians;becausesofewmenapplythemselvestothisscience,thatoftimesthereisbutoneoftheminawholecountry.Andthoughsometimestherebemore,theykeepagreatstirwithitinregardthelittletheyunderstandhascostthemagreatdealofpains.Now,itisnotuneasytoapprehendthetruthsanothermanhasdiscovered.Itissufficientforthat,thatthebrainbedisengagedofallsortsofprejudicesandbewillingtoaffordattentiontothem.NorisitdifficulttofindsomeofacontrarybiastotherestasheretoforeThales,Pythagoras,andArchimedes, and inour ageGilbert,Kepler,Galileo,Harveyand someothers.Lastly, amanmaywithoutmuchpainsimagineabodyofphilosophylessmonstrous,andgroundedonconjecturesmoreconformabletotruth,thanthatwhichisextractedfromthewritingsofAristotle,whichhasbeendone tooby some in this age.But to frameone that containsonly truths proved by demonstrations as clear and certain as those of themathematics,thereisnonebutyoualonewhohaveshowedusbyyourwritingsthatyoucouldcompassit.Butaswhenanarchitecthaslaidallthefoundationsanderectedthechiefwallsofsomevastbuilding,nonedoubtsthatheisabletofinishhisdesignbecauseitisseenthathehasalready done the hardest part of it. So those who attentively have read your book ofPrinciples,consideringhowyouhavetherelaidallthefoundationsofnaturalphilosophy,andhowgreat are the consequencesof truthswhichyouhave therein exhibited, cannotdoubtthatthemethodyouuseissufficient,wherebyyoumaymakeanendoffindingouttheutmostthatcanbediscoveredinphysics.Becausethethingswhichyouhavealreadymadeknown,towitthenatureoftheloadstone,fire,air,water,earth,andallthatappearsintheheavens,seemnottobelessdifficultthanthosewhichmaybedesired.
YetImustaddhere,thatletanarchitectbeneversoexpertinhisart,itisimpossibleheshouldfinishtheedificehehasbegunifmaterialsrequisitearedeficient.Inlikemannerlet your method be never so exact, yet you cannot make any further progress in theexplication of natural causes, unless you be able to make requisite experiments todeterminetheireffects;whichisthelastofthethreethings,Ibelieve,oughtchieflytobeexplained, because most men conceive not how necessary experiments are, nor whatexpensetheyrequire.Thosewho,notstirringoutoftheirstudynorcastingtheireyesonanythingbuttheirbooks,undertaketodiscourseofnature,maywelltellhowtheywouldhave created theworldhadGodgiven themauthority andpower to do it.That is, theymightdescribechimerasthathaveasmuchanalogywiththeimbecilityoftheirwitastheadmirable beauty of this universe [has] with the infinite puissance of its Maker. Butwithoutaspirit trulydivine,theycannotofthemselves,frameanideaofthingslikethatwhichGodhadtocreatethem.Andthoughyourmethodpromiseallthatmaybehopedfor
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fromhumanwitconcerningtheenquiryaftertruthinthesciences,yetitdoesnotpromiseto teachprophesy,but todeducefromcertain things laiddown,all truths thatmayfromthencebededucted.Andthethingslaiddowninphysicscanbenothingbutexperiments.Moreover, because experiments are of two sorts—some easy, that depend only on thereflectionamanmakesonthingsrepresentedtothesensesofthemselves,othersmorerareanddifficult,whicharenotattainedwithoutsomestudyandexpense—itmaybeobserved,thatyouhavealreadyinsertedinyourwritingsallthatseemsmaybegatheredoutofeasyexperiments,andalso the rarest too thatyoucould learnoutofbooks.Forbesidesyourexplainingthenatureofallqualitiesthatmovethesenses,andthemostordinarybodiesontheearth,as fire,air,water,andsomeothers in them,youhavealso thereingiven inanaccountofall thathasbeenobservedhithertointheheavens,ofall thepropertiesoftheloadstone, and many chymical [chemical] observations. So that there is no reason toexpect any more from you concerning physics till you have made more experiments,whereof youmight enquire the causes.And Iwonder not that you undertake not to trytheseexperimentsatyourowncharges,for,Iknow,theenquiryafterthesmallestthingscostagreatdeal.Andnot toquotechymists [chemists],nor therestof thehuntersaftersecretswhousetoundothemselvesatthattrade,IheardsaythattheloadstoneonlycostGilbertabove50,000crowns,thoughhewereamanofverygreatparts,ashehasshownbybeingthefirstwhodiscoveredthechiefpropertiesof thatstone.IhavealsoseentheAdvancementtoLearningandtheNewAtlantis,ofmyLordChancellorBacon,whoofallthem that have written before you, seems to me the man who had the best notionsconcerningthemethodtobeheldtobringthephysicsto theirperfection.But thewholerevenueof twoor threeof the richestkingson theearthwouldnotbeenough tosetallthingsherequiresforthispurposeonwork.AndalthoughIthinkyoudonotneedsomanysorts of experiments as he imagines, because you may supply many as well by yourdexterity as the knowledge of truths you have already found. Yet considering [thefollowing]:thatthenumberofparticularbodiesunexaminedisalmostinfinite;thatthereisnotanyone[body]buthasagreatmanyseveralpropertiesandwhereofseveraltrialsmaybemadetotakeupthetimeandlabourofmanymen;thataccordingtotherulesofyourmethod,itisnecessaryatoncetoexamineallthingswhohaveanyaffinitybetweenthem,thebetter tomark theirdifferences,and tomakesuchquantitiesasyoumaybeassuredthatsoyoumayprofitablymakeuseat thesametimeofmoreseveralexperiments thanthelabourofagreatmanyablemencouldfurnishyouwithal;andlastly,thatyoucannotget theseablemenbutat agreat rate,because if somewouldemploy themselvesgratistheywouldnotbeobedientenoughtoyourorders,andwouldonlygiveyouoccasiontolosetime.Considering,Isayallthesethings,Ieasilycomprehendyoucannothandsomelyfinish thedesignyouhavebegun inyourprinciples, that is,particularly to layopen thenatureofallminerals,plants,animalsandman,asyouhavealreadydonealltheelementsof the earth, and all observable in the heavens, unless the public defray the expensesnecessaryforthatpurpose.Andthemoreliberaltheyshallbetoyou,thebetteryoushallbeabletogothroughwithyourdesign.
Now,because all these thingsmaybe easily comprehendedby everyone, and are all sotruetheycannotbedoubted,IamconfidentthatifyourepresentedtheminsuchamannerastheymightcometotheknowledgeofthosetowhomGodhasgivenpowertocommandthepeopleoftheearth,andchargealsotodotheirutmosttoadvancethecommongood,there is none of them but would contribute to a design somanifestly profitable to the
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wholeworld.AndthoughourFrance,whichisyourcountry,besomightyastatethatyoumight easily obtain from her alonewhatsoever is requisite to this purpose, yet becauseother nations are no less interested therein than she, I am confident many would begenerous enoughnot to give her place in that duty, and that therewouldnot anybe sobarbarousasnottoputinahand.
ButifallthatIhavewrittenbenotenoughtomakeyouofanotherhumour,pray,atleastobligemesofarastosendmeyourTreatiseofthePassions,andgivemeleavetoaddaPrefacetoit,wherewithitmaybeprinted.Iwillseeitshallbesodonethatthereshallbenothingyoucandislikeinit,butitshallbesoconformabletotheresentmentofallthosewhohaveeitherwitorvirtuethatnomanafterhehasreadit,butshallparticipateinthezealIhavetotheadvancementofsciences,andtobe&.
Paris,November6,1648
ResponsetotheFirstLetter
Sir,
AmongthemanyinjuriesandtauntsIfindinthelongletteryoutookthepainstowritetome,Iobservesomanythingstomyadvantagethatshouldyouputittobeprinted,asyoudeclare you will, I am afraid it would be imagined there were a greater combination betwixt us than there is, and I had entreated you to insert many things that modestlywouldnotsuffermemyselftobepublishedtotheworld.WhereforeIwillnothereinsistinansweringeveryparticular,Iwillonlytellyoutworeasonsthat,methinks,mightdeteryoufromit.ThefirstisIhavenotanyconceitthatthedesignIsupposeyouhadinwritingitcansucceed;thesecond,thatIamnowhitofthathumouryousupposeme,thatneitherindignation nor distaste has taken away my desire to be serviceable to the public,whereuntoIthinkmyselfverymuchobliged,forthatthosethingsIhavealreadypublishedhavebeenbymanyfavourablyreceived.ThatIdidnotformerlybestowwhatIhadwrittenofthepassionsonyouwasbecauseIwouldnotbeengagedtoletsomeothersseeitwhowouldhavemadenouseofit;forsinceIcompiledittobereadonlybyaprincess,whosewit is so far above the commonpitch that she conceiveswithout difficultywhat seemshardesttoourdoctors,Ionlypurposedtounfoldwhatthereinwasnew.AndthatyoumaynotdoubtwhatIsay,IpromiseyoutoreviewthattractofthePassionsandtoaddwhatIconceivenecessarytomakeitmoreintelligible,andthen,Iwillsendityoutodowhatyoupleasewithit.ForIam,etc.
Egmont,December4,1648
SecondLetter
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Sir,
Itisalongwhilesinceyouhavemademeexpectyourtractofthepassions,whichIbegintodespairof,andfancywithmyself thatyoupromisedit tomeonly tohindermefrompublishingtheletterIformerlywrotetoyou.ForIhavereasontobelievethatyouwouldbevexedifamanwereabouttobaryouoftheexcuseyoumaketofinishyourphysics,andmydesigninthatletterwastobaryou,sincethereasonsIhavetherelaiddownaresuchthatmethinkstheycannotbereadbyanyonewhohastheleastscrupleofrespecttohonour or virtue but theywill incite him towish as I do, that youmight obtain of thepublicwhatisrequisitefortheexperimentsyousayarenecessary.AndIhopeditmighthappily alight into the hands of some who had power to make that desire effectual,whetherbecausetheyhadaccesstothosewhodisposethepublictreasure,orbecausetheydispenseitthemselves.SoIwasconfidentIshouldfindyoudoingwhetheryouwouldorno.For Iknowyouhave toogreataheart thatyouwouldnot fail to repaywhatshouldthus be given you, with usury, and that would make you absolutely shake off thatcarelessnesswhereofatpresentIcannotrefrainfromaccusingyou,althoughIam,etc.
July23,1649
ResponsetotheSecondLetter
Sir,
IamveryguiltlessoftheslightyouarepleasedtobelieveIusedtohinderthelongletteryousentmelastyearfrombeingpublished.ForbesidesthatIcannotthinkitcananywhitproduce theeffectyoupretend. Ihavenot suchapropensity to idleness that the fearoflabourwhereuntoIshouldbe tied,wereI todive intomanyexperiments,couldpervadeover thedesireIhave to instructmyself,andwriteanythinguseful forothermen,hadIfrom the public received conveniences to do it. I cannot so well clear myself of thecarelessnessyouchargemewith.ForIconfessIhavebeenlongerinreviewingthelittletractIsendyouthanIwasinmakingit,andyetIhaveaddedtoitbutveryfewthings,andhave not awhit altered the discourse,which is so plain and brief that itwill be easilyknowntherebymydesignwasnottolayopenthepassionslikeanOrator,noryetamoralphilosopher,butonlyasaphysician.SoIforeseethatthistractwillhavenobettersuccessthanmyotherwritings.Andalthoughthetitle(itmaybe)mayinvitemorepeopletoreadit, yet it will not give satisfaction to any but them who take the pains to examine itconsiderately.Suchasitis,Icommitittoyou,etc.
Egmont,August14,1649
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THEFIRSTPART
OFPASSIONSINGENERAL:andoccasionallyoftheuniversalnatureofman.
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TheFirstArticle
Thatwhatispassioninregardofthesubject,isalwaysactioninsomeotherrespect.
ThereisnothingmoreclearlyevincesthelearningwhichwereceivefromtheAncientstobedefective,thanwhattheyhavewrittenconcerningthepassions.Foralthoughitbeamattertheunderstandingwhereofhasevenbeenhuntedafter;andthatitseemstobenoneofthehardest,becauseeveryonefeelingtheminhimself,neednotborrowforeignobservationstodiscovertheirnature.YetwhattheAncientshavetaughtconcerningthem,issolittle,andforthemostpartsolittlecrediblethatIcannothopetodrawnightruth,butbykeepingaloofofffromthoseroadswhichtheyfollowed.WhereforeIshallherebeforcedtowriteinsuchasort,asifItreatedofamatterneverbeforehandled.AndfirstofallIconsiderthatallwhichisdone,orhappensanew,isbythephilosopherscalledgenerallyapassioninrelationtothesubjectonwhomitbefalls,andanactioninrespectofthatwhichcausesit.Sothatalthoughtheagentandpatientbethingsoftendiffering,actionandpassionareoneandthesamething,whichhastwoseveralnames,becauseofthetwoseveralsubjectswhereuntotheymayrelate.
TheSecondArticle
Thattounderstandthepassionsofthesoul,itisnecessarytodistinguishthefunctionsthereoffromthoseofthebody.
Furthermore,Iconsiderthatweobservenotanythingwhichmoreimmediatelyagitatesoursoul,thanthebodyjoinedtoit,andconsequentlyweoughttoconceivethatwhatinthatisapassion,iscommonlyinthisanaction;sothatthereisnobetterwaytoattaintotheunderstandingofourpassions,thanbyexaminingthedifferencebetweenthesoulandthebody,thatwemayknowtowhichofthemeachfunctioninusoughttobeattributed.
TheThirdArticle
Whatruleoughttobeobservedforthepurpose.
Whichwillnotbefoundaveryhardtask,ifitbetakennoticeof,thatwhatweexperimentallyfindtobeinus,andwhichweseeareinbodiestotallyinanimate,oughtnottobeattributedtooughtelsebutthebody,andcontrarily,thatallwhichiswithinus,andwhichweconceivecannotinanywayappertaintoabodymustbeimputedtooursoul.
TheFourthArticle
Thatheat,andthemotionofthemembersproceedfromthebody,andthoughtsfrom
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thesoul.
Whereforesincewedonotcomprehendthatthebodyinanymannerthinks,‘tisbutequitableinustobelievethatallsortsofthoughtswithinusbelongtothesoul.Andsincewemakenoquestionbutthereareinanimatebodieswhichmoveasmanyormoreseveralwaysthanours,andwhichhaveasmuchormoreheat(whichexperienceshowsusinflame,whichalonehasmoreheatandmotionthananyofourlimbs)wemaybeassuredthatheatandallthemotionswithinus,seeingtheydependnotonthemind,belongonlytothebody.
TheFifthArticle
Thatitisanerrortobelievethesoulgivesmotionandheattothebody.
Wherebyweshalleschewaveryconsiderableerrorwhichmanyhavefallenintosofar,thatIbelieveitthecauseofhinderingthepassions,andotherthingswhichbelongtothesoulfrombeingexplainedhitherto.Itisthis,thatseeingalldeadbodiesaredeprivedofheat,andconsequentlyofmotion,peopleimaginetheabsenceofthesoulwroughtthiscessationofmotionandheat,andsoerroneouslyconceivethatournaturalheat,andallthemotionsofourbodydependonthesoul:whereasindeedthecontraryshouldbesupposedthatthesoulabsentsitselfindeath,onlybecausethisnaturalheatceases,andtheorganswhichseemtomovethebodyarecorrupted.
TheSixthArticle
Whatisthedifferencebetwixtalivingandadeadbody.
Thatwemaythenavoidthiserror,letusconsiderthatdeathnevercomesbyanydefectofthesoul,butonlybecausesomeoneoftheprincipalpartsofthebodyiscorrupted;andconceivethatthebodyofalivingmandiffersasmuchfromthatofadeadone,asawatchoranyotherAUTOMA(thatisanykindofmachinethatmovesofitself)woundup,havinginitselfthecorporealprincipleofthosemotionsforwhichitwasinstituted,withallthingsrequisiteforitsaction,andthesamewatchorotherenginewhenitisbrokenandtheprincipleofitsmotionceasestoact.
TheSeventhArticle
Abriefexplicationofthepartsofthebody,andofsomeofitsfunctions.
Tomakethismoreintelligible,Iwillinfewwordsdisplaythepiecesandlineaments,whereofthismachineourbodyiscomposed.Thereisnonethatdoesnotalreadyknowthereiswithinus,aheart,abrain,astomach,muscles,sinews,arteries,veins,andthelike.
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Itisascommonlyknown,thatmeatseatendescendintothestomach,andbowels,fromwhencethejuiceofthemtricklingintotheliver,andalltheveins,mixesitselfwiththebloodinthem,andbythismeansaugmentsthequantitythereof.Thosewhohaveheardtalkneversolittleofphysics,knowbesidesthis,howtheheartiscomposed,andhowallthebloodoftheveinsmaywithfacilitydropintothehollowvein,ontherightsideofit,andfromthencepassintotheliver,byavesselcalledthevenousartery,thenreturnfromtheliverintotheleftsideoftheheart,throughthepipe,calledthearterialvein,andatlengthpassfromthenceintothegreatartery,thebrancheswhereofspreadthemselvesalloverthebody.YeaevenallthosewhomtheauthorityoftheAncientshasnottotallyblinded,andwhohavevouchsafedtoopentheireyestoexaminetheopinionofHarvey,concerningthecirculationoftheblood,makenodoubtbutalltheveinsandarteriesofthebodyarelikechannels,throughwhichthebloodcontinuallyandeasilyglides,takingitscoursefromtherightcavityoftheheart,throughthearterialvein,whereofthebranchesaredispersedintoeverypartoftheliver,andjoinedtothoseofthevenousarterybywhichitpassesfromtheliverintotheleftsideoftheheart,fromthencegoingintothegreatartery,thebrancheswhereofbeingscatteredoveralltherestofthebodyarejoinedtothebranchesofthehollowveinwhichcarrythesamebloodagainintotherightcavityoftheheart:sothatthetwocavitiesareasitwerethesluicesofit,througheachofwhichallthebloodpasses,everyrounditwalksaboutthebody.Moreoveritisnotoriousthatallthemotionsofthemembersdependuponthemuscles,andthatthesemusclesareoppositetooneanotherinsuchamanner,thatwhenoneofthemshrinksup,itdrawsafteritthatpartofthebodywheretoitisknit,whichcausesthemuscleoppositetoittostretchforthatthesametime.Thenagainifatanothertimethislastshrinkup,thefirstgivesway,sufferingtheothertoattractthatpartitisjoinedunto.Finally,itisknownthatallthesemotionsofthemuscles,asalsoallthesensesdependonthesinews,whichareaslittlestrings,orlikesmalltunnelscomingallfromthebrain,andcontainingasthatdoesacertainair,orexceeding[ly]subtlewind,whichistermedtheanimalspirits.
TheEighthArticle
Whatistheprincipleofallthesefunctions.
Butitisnotcommonlyknowninwhatmannertheseanimalspiritsandnervescontributetothesemotionsandsenses,norwhatisthecorporealprinciplethatmakesthemact.Wherefore,althoughIhavealreadyglanceduponitinformerwritings,Iwillnothereomittosaysuccinctly,thatwhilewelivethereisacontinualheatinourheart,whichisakindoffirethatthebloodoftheveinsfeeds,andthisfireisthecorporealprincipleofallthemotionsofourmembers.
TheNinthArticle
Howthemotionoftheheartiswrought.
Thefirsteffectofitisthatitdilatesthebloodwherewiththecavitiesoftheheartarefilled,
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whichisthereasonthatthisbloodhavingneedofalargerroom,passesimpetuouslyfromtherightcavityintothearterialvein,andfromtheleftintothegreatartery.Then,thisdilatationceasing,immediatelynewbloodfromthehollowveinentersintotherightcavityoftheheart,andfromthevenousarteryintotheleft,fortherearelittleskinsattheentranceofthesefourvesselssocontrived,thattheywillnotletthebloodgetintotheheart,butbythetwolast,norcomeout,butbytheothertwo.Thenewbloodbeinggottenintotheheartisthereimmediatelyrarefiedastheformerwas.Hence,onlyisthatpulseorpalpitationoftheheartandarteries,forthisbeatingisreiteratedasoftenasanynewbloodgetsintotheheart.Itisalsothisalonewhichgivesmotiontotheblood,andcausesitincessantlytorunveryswiftlyinallthearteriesandveins,bymeanswhereofitconveystheheatacquiredintheheart,toalltheotherpartsofthebody,andistheirnutriment.
TheTenthArticle
Howtheanimalspiritsarebegotteninthebrain.
Butwhathereismostconsiderableis,thatallthemostlively,andsubtlepartsoftheblood,thatheathasrarefiedintheheart,continuallyenterinabundanceintothecavitiesofthebrain,andthereasonwhytheygothitherratherthananywhereelse,is,becauseallthebloodthatissuesoutoftheheartbythegreatarterybendsitscourseinadirectlinethitherward,anditnotbeingpossibleforalltogetin,becausetherearenonebutverynarrowpassages,thosepartsthereofthatarethemostagitated,andsubtlest,onlygetin,whiletherestisdispersedintoalltheotherpartsofthebody.Nowtheseverysubtlepartsofthebloodmaketheanimalspirits;andtheyneednot,tothisend,undergoanyotherchangeinthebrain,butonlybeseparatedfromtheotherlesssubtlepartsoftheblood.ForwhatIherecallspirits,arebutbodies,andhavenootherproperty,unlessthattheyarebodiesexceeding[ly]small,whichmoveverynimbly,asthepartsofaflameissuingfromatorchsothattheystaynotinanyoneplace,butstillassomegetintothecavitiesofthebrain,someothersgetoutthroughtheporesinthesubstanceofit;whichporesconveythemintothenerves,andfromthenceintothemuscles,bymeanswhereoftheymoldthebodyintoalltheseveralposturesitcanmove.
The11thArticle
Howthemusclesaremoved.
Fortheonlycauseofthemotionofallthemembersisthatsomemusclesshrinkup,andtheiroppositesextend,ashasbeenalreadysaid.Andtheonlycausewhyonemuscleshrinksratherthanhisopposite,is,thattherecome(thoughneversolittle)morespiritstotheonethantheother.Notthatthespiritswhichflowimmediatelyfromthebrainarealonesufficienttomovethesemuscles,buttheydisposetheotherspirits,whichalreadyareinthesetwomuscles,tosallyforthimmediatelyfromoneofthemintotheother,bymeanswhereofthatfromwhencetheycamebecomeslonger,andflaggier*;thatwhereintheyare,beingsuddenlyswelledupbythem,shortensandattractsthememberappendant
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toit,whichiseasilyconceivedwhenitisknownthattherearebutveryfewanimalspiritswhichproceedcontinuallyfromthebraintoeverymuscle,butthatthereareabundanceofotherslockedinthesamemuscle,whichmoveveryswiftlyinit,sometimesinwhirlingroundonlyintheplaceswheretheyare(thisis,whentheyfindnopassagesopentogetoutat)andsometimesbyslippingintotheoppositemuscle.Fortherearelittleoverturesineachofthesemusclesthroughwhichthesespiritscanslidefromonetoanother,whicharesodisposedtoo,thatwhenthespiritswhichcomefromthebraintowardsoneofthem,arebutneversolittlestrongerthanthosegoingtotheother,theyopenalltheentriesthroughwhichthespiritsoftheothermusclecanflyintothis,andinthesameinstantbarupallthose,throughwhichthespiritsofthismightgetintothat,wherebyallthespiritsformerlycontainedinbothmusclescrowdsuddenlyintoone,soswellingitup,andshorteningit,whiletheotherextendsitself,andgives.
*“Flaggier,”awordof16thCenturyoriginwhichisderivedfromtheverb“toflag,”meaning“tohangdown,tobecomeflaccid,limp,orlanguid.”[OED]
The12thArticle
Howoutwardobjectsactcontrarytotheorgansofthesenses.
Itremainsyettoknowthecauseswhythespiritsslidenotfromthebrainintothemusclesalwaysafteronemanner,andwhereforetheycomesometimesmoretowardssomethanothers.Forbesidestheactionofthesoul,whichintruth,isinusoneofthecauses,asIshallshowhereafter,thereareyettwobesides,whichdependnotofanythingbutthebody,whichitisnecessarytotakenoticeof.Thefirstconsistsinthediversityofmotions,excitedintheorgansofthesensesbytheirobjects,whichIhavealreadyamplyenoughexplainedintheDioptrics.Butthatthosewhoseethis,maynotneedtohavereadoughtelse,Iwillhererepeat,thattherearethreethingstobeconsideredinthesinews,towit:theirmarroworinteriorsubstance,whichstretchesitselfoutintheformoflittlethreadsfromthebrain,theoriginalthereof,totheextremitiesoftheothermemberswhereuntothesethreadsarefastened;next,theskinswhereintheyarelapped,whichbeingcontinuouswiththosethatenvelopthebrain,makeuplittlepipeswhereinthesethreadsareenclosed;lastly,theanimalspirits,whichbeingconveyedthroughtheseverypipesfromthebraintothemuscles,arethecausethatthesethreadsremainthereentirelyunmolested,andextendedinsuchamanner,thattheleastthingthatmovesthatpartofthebody,whereuntotheextremityofanyoneofthemisfastened,doesbythesamereasonmovethatpartofthebrainfromwhenceitcomes.Justaswhenamanpullsatoneendofastring,hecausestheotherendtostir.
The13thArticle
Thatthisactionofobjectswithout,maydifferentlyconveythespiritsintothemuscles.
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AndIhavemadeitevidentintheDioptrics,howalltheobjectsofthesightarenotcommunicatedtousanywaybutthus;theymovelocally,(bymediationoftransparentbodiesbetweenthemandus)thoselittlethreadsoftheopticnerves,whichareatthebottomofoureyes,andafterthem,theplacesofthebrainfromwhencethosenervescome.Theymovethem,Isay,asmanyseveralkindsofways,astherearediversitiesofobjectsinthings,noraretheyimmediatelythemotionsmadeintheeye,butinthebrain,thatrepresenttheseobjectstothesoulinimitationwhereofitiseasytoconceivethatsounds,odors,heat,pain,hunger,thirst,andgenerallyallobjects,aswellofourotherexteriorsenses,asourinteriorappetites,doalsoexcitesomemotioninournerves,whichpassesbymeansofthemuntothebrain.Andbesides,thattheseseveralmotionsofthebraincreateinoursouldifferentresentments,itmaysobethat*withouther,thespiritsdirecttheircourserathertowardssomemusclesthanothers,andsotheymaymoveourmembers,whichIwillprovehere,onlybyoneexample.Ifanyoneliftuphishandonasuddentowardsoureyes,asifhewereabouttostrike,althoughweknowheisourfriend,thathedoesthisonlyinjest,andthathewillbecarefulenoughnottodousanyhurt,yetwecanscarcerestrainfromshuttingthem.Whichshowsitisnotbytheintermeddlingofoursoulthattheyshut,sinceitisagainstourwill,whichistheonly,oratleasttheprincipalactionthereof,butbyreasonthismachineofourbodyissocomposed,thatthemovingofthishanduptowardsoureyes,excitesanothermotioninourbrain,whichconveystheanimalspiritsintothosemusclesthatclosetheeyelids.
*Theoriginalreads“thatthat”for“that.”
The14thArticle
Thatthediversityofthespiritsmaydiversifytheircourse.
Theothercausewhichservestoconveytheanimalspiritsvariouslyintothemuscles,istheunequalagitationofthesespirits,andthediversityoftheirparts.Forwhenanyoftheirpartsaremoregrossandagitatedthantherest,theypassforwardsinadirectlineintothecavitiesandporesofthebrain,andbythismeansareconveyedintoothermuscles,whereintotheyshouldnot,hadtheybeenweaker.
The15thArticle
Whatarethecausesoftheirdiversity.
Andthisinequalitymayproceedfromthediversmatterswhereoftheyarecomposed,asisseeninthosewhohavedrunkmuchwine.Thevaporsofthiswineenteringsuddenlyintothebloodmountupfromthehearttothebrainwheretheyconvertintospirits,whichbeingstrongerandmoreabundantthanordinary,areapttomovethebodyaftermanystrangefashions.Thisinequalityofthespiritsmayalsoproceedfromthediversdispositionsoftheheart,liver,stomach,spleen,andallotherpartscontributingtotheirproduction.Foritis
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principallynecessaryheretoobservecertainlittlenervesinsertedinthebasisoftheheart,whichservetolengthenandcontracttheentriesofitsconcavities,bymeanswhereof,thebloodtheredilatingmore,orlessstrongly,producesspiritsdiverselydisposed.Itisalsotobenoted,thatalthoughthebloodwhichentersintotheheart,comesthitherfromalltheotherpartsofthebody,yetitfallsoutoftentimesthatmoreisdriventhitherfromsomepartsthanothers,byreasonthenervesormuscleswhichanswertothosepartsoppressoragitateitmore.And,forthataccordingtothediversityofthepartsfromwhenceitcomesmost,itdilatesitselfdiverselyintheheart,andatlastproducesspiritsofdifferentnatures,asforexample,thatwhichcomesfromthelowerpartoftheliver,wherethegallis,dilatesitselfotherwiseintheheart,thanthatwhichcomesfromthespleen.Andthisafteranothermannerthanthatwhichcomesfromtheveinsofthelegs,orarms,andlastly,thisquiteotherwisethanthejuiceofmeats,whenbeingnewlycomeoutofthestomach,andbowels,itpassesthroughthelivertotheheart.
The16thArticle
Howallthemembersmaybemovedbytheobjectsofthesenses,andbythespirits,withoutthehelpofthesoul.
Lastly,itistobeobserved,thatthemachineofourbodyissocomposed,thatallthechangesbefallingthemotionofthespiritsmaysoworkastoopensomeporesofthebrainmorethanothers.Andreciprocally,thatwhenanyoneoftheseporesareneversolittlemoreorlessopenthanusualbytheactionofthosenervessubservienttothesenses,itchangessomewhatinthemotionofthespirits,andcausesthemtobeconveyedintothemuscleswhichservetomovethebodyinthatmanneritordinarilyis,uponoccasionofsuchanaction.Sothatallthemotionswemake,ourwillnotcontributingtothem(asitoftenhappensthatwesigh,walk,eat,andtobeshort,doallactionscommontous,andbeasts)dependonlyontheconformityofourmembers,andthestreamwhichthespirits,excitedbytheheatoftheheart,follownaturallyintothebrainnerves,andmuscles.Justasthemotionofawatchisproducedmerelybythestrengthofthespringandthefashionofthewheels.
The17thArticle
Whatthefunctionsofthesoulare.
Havingthusconsideredallthefunctionsbelongingtothebodyonly,itiseasytoknowthereremainsnothinginuswhichweoughttoattributetooursoul,unlessourthoughts,whicharechieflyoftwokinds,towit,someactionsofthesoul,others,herpassions.ThosewhichIcallheractionsareallourwillsbecauseweexperimentallyfindtheycomedirectlyfromoursoulandseemtodependonnoughtbutit.Asonthecontrary,onemaygenerallycallherpassionsallthosesortsofapprehensionsandunderstandingstobefoundwithinusbecauseoftimesoursouldoesnotmakethemsuchastheyaretous,andshealwaysreceivesthingsastheyarerepresentedtoherbythem.
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The18thArticle
Ofthewill.
Againourwillsareoftwosorts.Forsomeareactionsofthesoulwhichterminateinthesoulitself,aswhenwewillloveGod,orgenerallyapplyourthoughttoanyobjectwhichisnotmaterial.Theotherareactionswhichterminateinourbody,asinthiscase,thatwehaveonlyawilltowalk,itfollowsthatourlegsmuststirandwego.
The19thArticle
Oftheapprehension.
Ourapprehensionsalsoareoftwosorts:thesoulisthecauseofsome,thebodyoftheother.Thosewhereofthesoulisthecausearetheapprehensionsofourwillsandalltheimaginationsorother*thoughtsthereondepending.Forwecannotwillanythingbutwemustatthesametimeperceivethatwedowillit.Andalthoughinrespectofoursoulitbeanactiontowillanything,itmaybesaidalsoapassioninhertoapprehendthatshewills.Yetbecausethisapprehensionandthiswillareineffectbutone,andthesamething,thedenominationcomesstillfromthatwhichismostnoble.Thereforeitisnotcustomarytocallitapassion,butonlyanaction.thoughtsthereondepending.Forwecannotwillanything,butwemustatthesametimeperceivethatwedowillit.Andalthoughinrespectofoursoulitbeanactiontowillanything,itmaybesaidalsoapassioninhertoapprehendthatshewills.Yetbecausethisapprehension,andthiswillareineffectbutone,andthesamething,thedenominationcomesstillfromthatwhichismostnoble:thereforeitisnotcustomarytocallitapassion,butonlyanaction.
*Theoriginalreads“others”for“other.”
The20thArticle
Ofimaginations,andotherthoughtsframedbythesoul.
Whenoursoulappliesherselftofancyanythingwhichisnot,astorepresenttoitselfanenchantedpalace,orachimera,andalsowhenshebendsherselftoconsideranythingthatisonlyintelligible,andnotimaginable,forexample,toruminateonone’sownnature,theapprehensionshehasofthingsdependsprincipallyonthewillwhichcauseshertoperceivethem.Whereforeitisusualtoconsiderthemasactionsratherthanpassions.
The21stArticle
Ofimaginationscausedonlybythebody.
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Amongtheapprehensionscausedbythebody,thegreatestpartdependonthenerves.Butyettherearesomethatdependnotatallonthem,whicharecalledimaginationstoo,aswellasthoseIlatelyspokeof,fromwhichneverthelesstheydifferherein,thatourwillhasnohandinframingthem,whichisthereasonwhereforetheycannotbenumberedamongtheactionsofthesoul.Andtheyproceedfromnothingbutthis:thatthespiritsbeingagitatedseveralways,andmeetingthetracesofdiversimpressionsprecedingtheminthebrain,theytaketheircourseathaphazardthroughsomecertainpores,ratherthanothers.Sucharetheillusionsofourdreams,andthosedotagesweoftenaretroubledwithwaking,whenourthoughtcarelesslyroamswithoutapplyingitselftoanythingofitsown.Now,thoughsomeoftheseimaginationsbepassionsofthesoul,takingthiswordinthegenuineandpeculiarsignification,andthoughtheymaybeallcalledsoifitbetakeninamoregeneralacceptation,*yetseeingtheyhavenotsonotoriousanddeterminedacauseasthoseapprehensionswhichthesoulreceivesbymediationofthenerves,andthattheyseemtobeonlytheshadowandrepresentationoftheothers,beforewecanwelldistinguishthem,itisnecessarytoexaminethedifferencebetweenthem.
*Theoriginalreads“acception”for“acceptation.”
The22ndArticle
Ofthedifferencebetwixtthemandtheotherapprehensions.
AlltheapprehensionswhichIhavenotyetexplainedcometothesoulbymediationofthenerves,andthereisthisdifferencebetweenthem:thatweattributesomeofthemtotheobjectsfromwithoutthatbeatuponoursenses;sometoourbody,orsomepartsofit;andlastly,theresttooursoul.
The23rdArticle
Ofapprehensionswhichweattributetoobjectsfromwithoutus.
Thosewhichweattributetothingswithoutus,towit,totheobjectsofoursenses,arecaused(atleast,ifouropinionbenotfalse)bythoseobjectswhich,excitingsomemotionsintheorgansoftheexteriorsensesbyintercoursewiththenerves,stirupsomeinthebrainwhichmakethesoulperceivethem.Sowhenweseethelightofatorchandhearthesoundofabell,thissoundandthislightaretwoseveralactionswhomerelyinthisregard,thattheyexcitetwoseveralmotionsinsomeofournervesandbymeansofthem,inthebrain,deliversthesoultwodifferentresentments,whichwesoattributetothosesubjects,whichwesupposetobetheircauses,thatwethinkweseetheveryflame,andhearthebell,notonlyfeelcertainmotionsproceedingfromthem.
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The24thArticle
Ofapprehensionswhichweattributetoourbody.
Theapprehensionswhichweattributetoourbody,oranyofthepartsthereof,arethosewehaveconcerninghunger,thirstandotherournaturalappetites.Whereuntomaybeaddedpain,heat,andtherestoftheaffectionswefeelasinourmembers,andnotintheobjectswithoutus.So,wemayatthesametime,bytheintercourseofthesamenerves,feelthecoldnessofourhand,andtheheatoftheflameitdrawsnearto.Orcontrarily,theheatofthehand,andthecoldoftheairwheretoitisexposed.Andyetthereisnodifferencebetweentheactionsthatmakeusfeeltheheat,orthecoldinourhand,andthosewhichmakeusfeelthatwhichiswithoutus;unlessthatoneoftheseactionssucceedingtheother,weconceivethefirsttobealreadyinus,andthatwhichfollows,nottobeyetinusbutintheobjectthatcausesit.
The25thArticle
Oftheapprehensionswhichweattributetooursoul.
Theapprehensionsattributedonlytothesoularethosewhereoftheeffectsarefeltasinthesoulitself,andwhereofanynearcause,whereuntoitmaybeattributediscommonlyunknown.Sucharetheresentmentsofjoy,wrathandthelike,whicharesometimesexcitedinusbytheobjectswhichmoveournerves,andsometimestoobyothercauses.Now,althoughallourapprehensions,aswellthoseattributedtoobjectswithoutus,asthoserelatingtodiversaffectionsofourbody,be,intruth,passionsinrespectofoursoul,whenthiswordistakeninthemoregeneralsignification,yetitisusualtorestrainittosignifyonlythoseattributedtothesoulitself.AndtheyareonlytheselatterwhichIhereundertaketoexplainunderthenotionofpassionsofthesoul.
The26thArticle
Thattheimaginations,whichdependonlyontheaccidentalmotionofthespirits,maybeasrealpassions,astheapprehensionsdependingonthenerves.
Itisheretobeobservedthatallthesamethingswhichthesoulperceivesbyintercoursewiththenerves,mayalsoberepresentedtoitbytheaccidentalcourseofthespirits.And[thereis]nodifferencebetweenthembutthis,thattheimpressionswhichcomefromthebrainbythenerves,areusuallymorelively,andmanifestthanthosethespiritsexcitethere,whichmademesayintheoneandtwentiethArticle,thattheseareonlyastheshadow,andrepresentationofthese.Itisalsotobenoted,thatitsometimesfallsout,thispictureissolikethethingitrepresents,thatitispossibletobedeceivedconcerningtheapprehensionsattributedtowhoseobjectswithoutus,orthosereferredtoanypartsofourbody,butnottobeservedsoconcerningthepassions,forasmuchastheyaresonear,andinteriortooursoulthatitisimpossiblesheshouldfeelthem,unlesstheyweretrulysuch
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asshedoesfeelthem.Sooftentimeswhenonesleeps,andsometimestoobeingawake,amanfanciesthingssostronglythathethinksheseesthembeforehim,orfeelstheminhisbody,thoughtherebenosuchthing.Butalthoughamanbeasleep,anddoate*,hecannotfeelhimselfsadormovedwithanotherpassion,butitismosttruethatthesoulhasinitthatpassion.*“Doate,”avariationof“dote”whichmeanstobesilly,deranged,oroutofone’swits.
The27thArticle
Thedefinitionofthepassionsofthesoul.
Afterwehavethusconsideredwhereinthepassionsofthesouldifferfromallotherthoughts,methinkstheymaybegenerallydefinedthus:apprehension,resentments,oremotionsofthesoul,attributedparticularlytoit,andcaused,fomented,andfortifiedbysomemotionofthespirits.
The28thArticle
Anexplicationofthefirstpartofthedefinition.
Theymaybecalledapprehensionswhenthiswordisusedinageneralsensetosignifyallthoughtsthatarenotactionsofthesoul,orthewills,butnotthenwhenitonlysignifiesevidentknowledge.Forexperienceshowsusthatthosewhoaremostagitatedbytheirpassionsarenotsuchasunderstandthembest,andthattheyareinthecatalogueofthoseapprehensionswhichthealliancebetweenthesoulandthebodyrendersconfusedandobscure.Theymayalsobecalledresentmentsbecausetheyarereceivedintothesoulinthesamemannerastheobjectsoftheexteriorsenses,andarenototherwiseunderstoodbyher.Buttheymayjustlier*bestyledtheemotionsofthesoul,notonlybecausethisnamemaybeattributedtoallthemutationsbefallingher,(thatisallthevariousthoughtsthereof)butparticularly,because,ofallkindsofthoughtsthatshecanhave,therearemanythatagitateandshakeitsohardasthesepassionsdo.
*i.e.,“morejustly”.
The29thArticle
Anexplicationoftheotherpart.
Iaddthattheyareattributedparticularlytothesoultodistinguishthemfromotherresentmentsrelating,sometoexteriorobjects,assmells,sounds,colours;theothers,toourbody,ashunger,thirst,pain.Ialsosubjointhattheyarecaused,fomented,andfortifiedbysomemotionofthespiritstodistinguishthemfromourwills,whichcannotbecalledemotionsofthesoulattributedtoherbutcausedbyherself;asalsotounfoldtheirlast,and
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immediatecausethatdistinguishesthem(again)fromotherresentments.
The30thArticle
Thatthesoulisunitedtoallthepartsofthebodyjointly.
Buttounderstandallthesethingsmoreperfectly,itisnecessarytoknowthatthesoulisreallyjoinedtoallthebody,butitcannotproperlybesaidtobeinanyofthepartsthereof,excludingtherest,becauseitisone,andinsomesortindivisiblebyreasonofthedispositionoftheorgans,whichdoallsorelateonetoanotherthatwhenanyoneofthemistakenaway,itrendersthewholebodydefective.And,becauseitisofanaturethathasnoreferencetoextension,dimensions,orotherpropertiesofmatter,whereofthebodyiscomposed,butonlytothewholemassorcontextureoforgansasappearsbythis:thatyoucannotconceivethehalforthirdpartofasoul,norwhatspaceittakesup,andthatitbecomesnotanywhitlessbycuttingoffanypartofthebody,butabsolutelywithdrawswhenthecontextureofitsorgansisdissolved.
The31stArticle
Thatthereisalittlekernel*inthebrainwhereinthesoulexercisesherfunctionsmorepeculiarlythanintheotherparts.
Itisalsonecessarytoknowthatalthoughthesoulbejoinedtoallthebody,yetthereissomepartinthatbodywhereinsheexercisesherfunctionsmorepeculiarlythanalltherest.And,itiscommonlybelievedthatthispartisthebrain,oritmaybetheheart.Thebrain,becausethithertendtheorgansofthesenses,andtheheartbecausethereinthepassionsarefelt.Buthavingsearchedthisbusinesscarefully,methinksIhaveplainlyfoundoutthatthatpartofthebodywhereinthesoulimmediatelyexercisesherfunctionisnotajotoftheheart,noryetallthebrain,butonlythemostinteriorpartofit,whichisacertainverysmallkernelsituatedinthemiddleofthesubstanceofitandsohungonthetopoftheconduitbywhichthespiritsofitsanteriorcavitieshavecommunicationwiththoseoftheposterior,whoseleastmotionsinitcausethecourseofthespiritsverymuchtochange,andreciprocally,theleastalterationbefallingthecourseofthespiritscausethemotionsofthekernelverymuchtoalter.
*thepinealgland.
The32ndArticle
Howthiskernelisknowntobetheprincipalseatofthesoul.
Thereasonwhichpersuadesmethatthesoulcanhavenootherplaceinthewholebodybutthiskernelwheresheimmediatelyexercisesher*functionsisforthatIsee:alltheotherpartsofourbrainarepaired,asalsowehavetwoeyestwohands,twoears;lastly,all
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theorgansofourexteriorsensesaredoubleandforasmuchaswehavebutoneverythingatoneandthesametime.Itmustnecessarilybethatthereissomeplacewherethetwoimagesthatcomefromthetwoeyes,orthetwootherimpressionsthatcomefromanysingleobjectthroughthedoubleorgansoftheothersenses,havesomewheretomeetinone,beforetheycometothesoul,thattheymaynotrepresenttwoobjectsinsteadofone.Anditmaybeeasilyconceivedthattheseimages,orotherimpressions,jointohitherinthiskernelbyintercourseofthespiritsthatfillthecavitiesofthebrain,butthereisnootherplaceinthebodywheretheycanbesounited,unlessitbegrantedthattheyareinthiskernel.
*Originalreads“for”.
The33rdArticle
Thattheseatofthepassionsisnotintheheart.
Fortheopinionofthosewhothinkthesoulreceivesherpassionsintheheart,itisnotworthconsideration,foritisgroundeduponthis:thatthepassionsmakeusfeelsomealterationthere.Anditiseasytotakenoticethatthisalterationisonlyfeltintheheartbytheintercourseofasmallnerve,descendingtoitfromthegrain,justaspainisfeltinthefeet,byintercourseofthenervesofthefoot,andthestarsareperceivedastobeinthefirmament,bytheintercourseoftheirlightandtheopticnerves.Sothatitisnomorenecessarythatoursoulexerciseherfunctionsimmediatelyinthehearttomakeherpassionsbefelttherethanitisnecessarysheshouldbeintheskytoseethestarsthere.
The34thArticle
Howthesoulandthebodyactoneagainstanother.
Letusthenconceivethatthesoulholdsherprincipalseatinthatlittlekernelinthemidstofthebrain,fromwhenceshediffusesherbeamsintoalltherestofthebodybyintercourseofthespirit,nerves,yeaandtheveryblood,whichparticipatingtheimpressionsofthespirits,mayconveythemthroughthearteriesintoallthemembers.Andrememberingwhatwasformerlysaidconcerningthismachineourbody,towit,thatthelittlestringsofournervesaresodistributedintoallpartsofit,thatuponoccasionofseveralmotionsexcitedthereinbysensibleobjects,theyvariouslyopentheporesofthebrain,whichcausestheanimalspiritscontainedinthecavitiesthereof,toenterdiverswaysintothemuscles,bywhosemeanstheycanmovethemembersalltheseveralwaystheyareapttomoveandalsothatalltheothercauseswhichcandifferentlymovethespirits,areenoughtoconveythemintoseveralmuscles.Letushereadd,thatthelittlekernelwhichisthechiefseatofthesoulhangssobetweenthecavitieswhichcontainthesespirits,thatitmaybemovedbythemasmanyseveralfashionsastherearesensiblediversitiesinobjects.Butwithal,thatitmaybemovedseveralwaysbythesoultoo,whichisofsuchanature,thatshereceivesasmanyvariousimpressions(thatis,hasasmanyseveralapprehensions)astherecomeseveralmotionsintothiskernel.Asalsoontheother
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side,themachineofthebodyissocomposedthatthiskernelbeingonlydiverswaysmovedbythesoul,orbyanyothercausewhatsoever,itdrivesthespiritsthatenvironittowardstheporesofthebrains,whichconveythembythenervesintothemusclesbywhichmeansitcausesthemtomovethemembers.
The35thArticle
Anexampleofthemannerhowtheimpressionsofobjectsuniteinthekernelinthemiddleofthebrain.
As,forexample,ifweseeanycreaturecometowardus,thelightreflectedfromhisbodypaintstwoimages,oneineacheye,andthesetwoimagesbegettwoothersbyintercoursewiththeopticnervesintheinteriorsuperficiesofthebrainthatlookstowardsitsconcavities.Fromthence,byintercourseofthespiritswherewiththesecavitiesarefilled,theseimagesglanceinsuchamanneronthelittlekernel,thatthesespiritsencompassitandthemotionwhichcomposesanypointofoneoftheseimagestendstothesamepointofthekerneltowhichthatmotiontendsthatframesthepointoftheotherimagewhichrepresents,too,partofthiscreature;bywhichmeansthetwoimagesinthebrainmakeupbutonesingleoneuponthekernel,whichactingimmediatelyagainstthesoul,showsherthefigureofthatcreature.
The36thArticle
Anexamplehowthepassionsareexcitedinthesoul.
Furthermore,ifthisfigurebeverystrangeandhideous,thatis,ifithavemuchsimilitudewithsuchthingsashaveformerlybeenoffensivetothebody,itexcitesinthesoulthepassionoffear,afterwards,thatofboldness,orelseanaffrightorscaringaccordingtothevarioustemperofthebody,ortheforceofthesoul,andaccordingasamanhasformerlyprotectedhimselfbydefenceorflightagainstnoxiousthingswhereuntothepresentimpressionhassomeresemblance.Forthisrendersthegrainsodisposedinsomementhatthespiritsreflectedfromtheimagesoformedonthekernelgofromthencetofall,partintothenerves,whichservetoturnthebackandstirthelegstorunaway,andpartintothosewhich(asisspokenofbefore)letoutordrawuptogethertheorificesoftheheart,orwhichelsesoagitatetherestofthepartsfromwhencethebloodissent,thatthisbloodnotbeingrarefiedthereintheusualmanner,sendsspiritstothebrainthatarefittingtomaintain,andconfirmthepassionoffear,thatis,suchasarepropertoholdopen,oropenagaintheporesofthebrainthatconveythemintotheverysamenerves.Forthemereentryofthesespiritsintotheseporesexcitesinthiskernelaparticularmotioninstitutedbynaturetomakethesoulfeelthatpassion.Andbecausetheseporesrelateprincipallytothelittlenervesthatservetolockuporopenwidetheorificesoftheheart,thismakesthesoulfeelitasifitwerechieflyintheheart.
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The37thArticle
Howitappearstheyareallcausedbysomemotionofthespirits.
Andbecausethelikehappensinalltheotherpassions,towit,thattheyareprincipallycausedbythespiritscontainedinthecavitiesofthebrain—seeingtheydirecttheircoursetowardsthenerveswhichservetoenlargeorstraightentheorificesofthehearteithertothrustthebloodintheotherpartsdifferentlytoit,orwhatsoeverotherwayitbe,tofeedtheselfsamepassion—itmaybeclearlyunderstoodbythis:wherefore,Iformerlyinsertedinmydefinitionthattheyarecausedbysomepeculiarmotionofthespirits.
The38thArticle
Anexampleofthemotionsofthebodythataccompanythepassionsanddependnotofthesoul.
Moreover,asthecoursewhichthesespiritstaketowardsthenervesoftheheartissufficienttogiveamotiontothekernel,wherebyfearisputintothesoul,evenso,bythemeregoingofthespiritsatthattimeintothosenerveswhichservetostirthelegstorunaway,theycauseanothermotioninthesamekernel,bymeanswhereofthesoulfeelsandperceivesthisflight,whichmayinthismannerbeexcitedinthebody,bythemeredispositionoftheorgans,thesoulnotatallcontributingtoit.
The39thArticle
Howthesamecausemayexcitediverspassionsindiversmen.
Thesameimpressionthatthepresenceofoneformidableobjectworksuponthekernelandwhichcausesfearinsomemenmayinothersrouseupcourageandboldness.Thereasonwhereofisthatallbrainsarenotalikedisposed,forthesamemotionofthekernel,whichinsomeexcitesfear,inotherscausesthespiritstoenterintotheporesofthebrain,whichconveythem,partintothenerveswhichservetousethehandsfordefense,andpartlyintothosewhichagitate,anddrivethebloodtowardstheheart,inthatmannerasisrequiredtoproducespiritspropertocontinuethisdefense,andretainawilltoit.
The40thArticle
Whattheprincipaleffectofthepassionsis.
Foritmustbeobservedthattheprincipaleffectofallthepassionsinmenis,theyinciteanddisposetheirsoulstowillthethingsforwhichtheypreparetheirbodiessothattheresentmentoffearinciteshimtobewillingtofly;thatofboldness,tobewillingtofight,andsooftherest.
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The41stArticle
Whatisthepowerofthesoulinrespectofthebody.
Butthewillissofreebynaturethatitcanneverbeconstrained.AndoftwosortsofthoughtswhichIhavedistinguishedinthesoul,whereofsomeareheractions,towitherwills;others,herpassions,takingthatwordinitsgeneralsignification,whichcomprehendsallformsofapprehensions.Thefirstareabsolutelyinherownpower,andcannot,butindirectly,bechangedbythebody;asonthecontrary,thelastdependabsolutelyupontheactionswhichproducethem,andtheycannot,unlessindirectly,bechangedbythesoul,exceptthenwhenherselfisthecauseofthem.Andalltheactionofthesoulconsistsinthis,thatshemerelybywillinganythingcanmakethelittlekernel,whereuntosheisstrictlyjoined,moveinthemannerrequisitetoproducetheeffectrelatingtothiswill.
The42ndArticle
Howthethingsonewouldrememberarefoundinthememory.
Sowhenthesoulwouldrememberanything,thiswillisthecausethatthekernelnoddingsuccessivelyeveryway,drivesthespiritstowardsseveralplacesofthebrain,untiltheyencounterthatwherethetraces(whichwereleftthere)oftheobjectonewouldremember,are.Forthesetracesarenothingelsebuttheporesofthebrainthroughwhichthespiritsformerlytooktheircourse,[and]byreasonofthepresenceofthatobjecthavetherebyacquiredagreaterfacilitytobeopeninthesamemanneragainthantherestcanhave,bythespiritsthatcometothemsothatthesespirits,meetingthesepores,enterintothemeasierthantheothers,whereby,theyexciteapeculiarmotioninthekernel,whichrepresentsthesameobjecttothesoul,andmakesitknow,thatisitshewouldremember.
The43rdArticle
Howthesoulcanimagine,beattentive,andmovethebody.
Sowhenonewouldimagineanythingonehasneverseen,thiswillhasthepowertomakethekernelmoveinthemannerrequisitetodrivethespiritstowardstheporesofthebrainbytheopeningofwhichthisthingmayberepresented.So,whenonewouldfixhisattentionsomeprettywhiletoconsider,orruminateononeobject,thiswillholdsthekernelstillatthattime,leaningevertooneside.So,finally,whenonewouldwalk,ormovehisbodyanyway,thiswillcausesthekerneltodrivethespiritstowardsthemuscleswhichservetothatpurpose.
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The44thArticle
Thateverywillisnaturallyjoinedtosomemotionofthekernelbutthatbyindustry,orhabit,itmaybeannexedtoanother.
Notwithstandingitisnotalwaysthewilltoexciteinusanymotionorothereffectthatcancauseustoexciteit,butthatchangesaccordingasnatureorhabithavedifferentlyjoinedeachmotionofthekerneltoeachthought.Asforexampleifonewoulddisposehiseyestolookonanobjectfardistant,thiswillcausestheballofthemtodilatethemselves.Andifonewouldpromptthemtobeholdanobjectverynear,thiswillcontractsthem;butifonethinksonlytodilatetheball,hehadasgooddonothing,thatdilatesitnotatallbecausenaturehasnotjoinedthemotionofthekernel,whichservestodrivethespiritstotheopticnerveinthatmannerasisrequisitetodilateorcontracttheballoftheeye,withthewillofdilatingorcontractingit,butwiththewilloflookingonobjectsremoteorathand.Andthenwhenwespeak,weonlythinkthesenseofwhatwewouldsay,yetthatmakesusmoveourtonguesandlipsmuchbetter,andfarreadierthanifwethoughttomovetheminallthemannersrequisitetopronouncethesamewords.Forasmuchasthehabitwehaveacquiredinlearningtospeakhastaughtustojointheactionofthesoul,whichbytheintercourseofthekernelcanmovethetongueandthelips,withthesignificationofthewordswhichfollowoutofthesemotions,ratherthanwiththemotionsthemselves.
The45thArticle
Whatthepowerofthesoulis,inrespectofherpassions.
Ourpassionsalsocannotbedirectlyexcitedortakenawaybytheactionofourwill,buttheymayindirectly,bytherepresentationofthingswhichuse[d]tobejoinedwiththepassionswhichwewillhave,andwhicharecontrarytothesewewillreject.Thustoexciteinoneselfboldness,andremovefear,itisnotenoughtohaveawilltodoso,butreasons,objectsandexamplesaretobeconsideredof,thatpersuadethedangerisnotgreat,thatthereisevermoresecurityindefencethanflight,thatthereisgloryandjoyinvanquishing,whereasthereisnothingtobeexpectedbutgriefanddishonourinflyingandthelike.
The46thArticle
Whatisthereasonthathindersthesoulfromdisposingherpassionstotally.
Now,thereisapeculiarreasonwhythesoulcannotsuddenlyalterorstopherpassions,whichgavemeoccasiontoputformerlyintheirdefinition,thattheyarenotonlycaused,butfomented,andfortifiedbysomepeculiarmotionofthespirits.Thereasonistheyarealmostallcoupledwithsomeemotionmadeintheheart,andconsequentlyinalltheblood,andspiritstoo,sothattillthisemotioncease,theyremainpresentinourthoughtsjustassensibleobjectsarepresentinthem,whiletheyactagainsttheorgansofoursenses.
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Andasthesoulbeingveryattentiveonanyotherthing,maychoosewhethershewillhearalittlenoise,orfeelalittlepainorno,butcannotkeepherselffromhearingthunder,orfeelingfirethatburnsthehandsoshemayeasilyovercomethesmallerpassions,butnotthemostviolentandstrongest,untilaftertheemotionofthebloodandspiritsisallayed.Themostthewillcando,whilethisemotionisinitsfullstrength,isnottoconsenttoitseffectsandtorestraindiversmotionswhereuntoitdisposesthebody.Forexample,ifwrathmakesmeliftupmyhandtostrike,thewillcanusuallyrestrainit.Iffearincitesmylegstofly,thewillcanstopthem,andsooftherest.
The47thArticle
Whereinconsistthosecontestationswhichuse[d]tobeimaginedbetweenthesuperiorandinferiorpartofthesoul.
Anditisonlyintherepugnanceofthosemotions,whichthebodybyitsspirits,andthesoulbyherwill,endeavourtoexciteatthesametimeinthekernel,thatallthecontestationswhichuse[d]tobeimaginedbetweentheinferiorpartofthesoulcalledsensitiveandthesuperiorwhichisreasonable,orelsebetweenthenaturalappetitesandthewill,consist.Forthereisinusbutonesoulonlyandthissoulhasnodiversityofpartsinit;thesamewhichissensibleisrational,andallherappetitesareherwills.Theerrorcommittedinmakingheracttwoseveralparts,whichareusuallycontraryonetoanother,proceedsmerelyhence,thatherfunctionshavenotbeendistinguishedfromthem[sic]ofthebody,towhichonlyallthatcanbeobservedinusrepugnanttoourreasonoughttobeattributedsothatthereisherenoothercontestation,unlessthatthelittlekernelinthemiddleofthebrain,beingdrivenononesidebythesoul,andontheotherbytheanimalspirits(whichareonlybodies,asIlaiddownbefore)ithappensoftentimesthatthesetwoimpulsionsarecontraryandthatthestrongesthinderstheoperationoftheother.Nowwemaydistinguishtwosortsofmotionexcitedbythespiritsinthekernel:somerepresentedtothesoultheobjectswhichmovethesenses,ortheimpressionsfoundinthebrain,whichusenotanyviolenceonthewill;othersdouseviolence,towit,suchascausethepassions,ormotionsofthebodyconcomitantwiththem.Andforthefirstthoughtheyoftentimeshindertheactionofthesoul,orelsebehinderedbyit,yetbyreasonthattheyarenotdirectlycontrary,thereisnotanycontestationobservedinthem.Itisonlytakennoticeofamongthelast,andthewillswhichresistthem.Forexample,betweenthatviolencewherewiththespiritsdrivethekerneltocauseinthesouladesireofanythingandthatwherewiththesoulbeatsitbackbythewillshehastoavoidthesamething.Andwhatchieflymakesthiscontestationappearisthatthewill,havingnotthepowertoexcitethepassionsdirectly(ashasbeenalreadysaid),isconstrainedtouseartandfallonconsideringsuccessivelydiversthings,ifbutonewhereofchancetobestrongenoughtoalterthecourseofthespiritsonemoment,itispossiblethatwhichfollowsisnotandsotheothersmayimmediatelyresumeitagain,becausethedispositionprecedinginthenerves,heartandbloodisnotchangedwhichmakesthesoulfeelherselfinstigatedalmostinthesameinstanttodesireandnotdesiretheverysamething.Fromhenceitwasthatoccasionwastakentoimaginetwocontestingpowersinher.Yettheremaysomekindofcontestationbeconceivedherein,thatofttimesthesamecausewhichexcitessome
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passioninthesoulexcitesalsocertainmotionsinthebodywhereuntothesoulcontributesnotandwhichshestopsorstrivestostopassoonaseversheperceivesthem.Asisthentried,whenthatwhichexcitedfearfulnesscausesalsothespiritstoenterintothemuscles,thatservetostirthelegstorunawayandthewilltobebold,stopsthem.
The48thArticle
Whereinthestrengthorweaknessofsoulsisknown,andwhatisthemiseryoftheweakest.
Nowitisbythesuccessesofthesecontestationsthateveryonemayunderstandthestrengthorweaknessofhissoul.Forthoseinwhomthewillcanmosteasilyconquerthepassions,andstopthemotionsofthebodythatcomealongwiththem,havewithoutdoubtthestrongestsouls.Buttherearesomewhocannevertrytheirownstrength,becausetheyneverletthewillfightwithherownweapons,butonlywithsuchasareborrowedfromsomepassionstoresistothers.ThosewhichIcallherownweaponsarefirmanddeterminatejudgementsconcerningtheknowledgeofgoodandevilaccordingtowhichshehasresolvedtosteertheactionsofherlife.Andtheweakestsoulofallissuchaonewhosewillhasnotatalldeterminedtofollowcertainjudgements,butsuffersitselftobeswayedwiththepresentpassionswhichbeingoftencontraryonetotheotherdrawitbackwardandforwardstoeitherside,andkeepingherbusy,incontestingagainstherself,putthesoulintothemostmiserableestateshecanbe.Asthen,whenfearfulnessrepresentsdeathasanextremeevil,whichcannotbeshunnedbutbyflight.If,ontheotherside,ambitionrepresentstheinfamyofthisflight,asamischiefworsethandeath,thesetwopassionsvariouslyagitatethewill,whichobeyingnowtheoneandthentheother,continuallyopposesitsownself,andyieldsupthesoultoslaveryandmisfortune.
The49thArticle
Thatthestrengthofthesoulisnotenoughwithouttheknowledgeoftruth.
Itistrue,thereareveryfewmensowake*andirresolute,thattheywillnothingbutwhattheirpresentpassiondictatestothem.Themostparthavedeterminatejudgementsaccordingtowhichtheyregulatepartoftheiractions.Andthoughofttimesthesejudgementsbefalse,andindeedgroundedonsomepassions,bywhichthewillhasformerlysufferedherselftobevanquished,orseduced,yetbecausesheperseveresinfollowingthemthenwhenthepassionthatcausedthemisabsent,theymaybeconsideredasherownweapons,andsoulsmaybethoughtstrongerorweakeraccordingastheydomoreorlessfollowthesejudgementsandresistthepresentpassionscontrarytothem.Butthereisagreatdealofdifferencebetweentheresolutionsproceedingfromsomefalseopinion,andthosewhichareonlyheldupbytheknowledgeofthetruth.Sincefollowingtheselast,manissurenevertoacquiresorroworrepentance,whereasfollowingthefirst,theyareinseparablycompanions,aftertheerrorisdiscovered.
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*OldEnglishformof“weak”.
The50thArticle
Thatthereisnosoulsoweak,butwellmanaged,mayacquireanabsolutemasteryoverherpassions.
Itwillbecommodiousheretoknowthat(asbeforehasbeensaid)althougheverymotionofthekernel,seentohavebeenjoinedbynaturetoeachofourthoughtsevenfromthebeginningofourlife,theymayyetbeannexedtoothersbyhabits,asexperienceshowsinwordsthatexcitemotionsinthekernel,whichaccordingtotheinstitutionofnaturerepresentonlytothesoultheirsound,whentheyarepronouncedbythewill;orbythefigureoftheirletterswhentheyarewrittenandwhichyetneverthelessbyahabitacquiredbythinkingwhattheysignify,assoonasevertheirsoundisheard,ortheirlettersseen,usetomakeusconceivethesignificationratherthentheformofourlettersorthesoundoftheirsyllables.Itisalsoconvenienttoknowthatalthoughthemotions,aswellofthekernelasthespiritsandbrain,whichrepresentcertainobjectstothesoul,benaturallyjoinedwiththosethatexcitecertainpassionsinher,yettheymaybyhabitbeseparated,andannexedtoothersverydifferent;andmoreoverthatthishabitmaybeacquiredbyoneactiononly,andrequiresnotalongusage.Aswhenamanatunawaresmeetswithanynastythinginadishofmeatwhichhehasaverygoodstomachto,thisaccidentmaysoalterthedispositionofthebrain,thatamanshallneverafterwardsseeanysuchkindofmeatwithoutloathing,whereasbeforehetookdelightineatingit.Theverysamethingmaybeseeninbeasts,foralthoughtheyhavenoreason,noritmaybeanythought,allthemotionsofthespiritsandthekernel,whichexcitepassionsinus,yetareinthem,andservetofomentandfortify(notasinusthepassionsbut)themotionsofthenervesandmusclestheirconcomitants.Sowhenadogseesapartridge,heisnaturallyinclinedtoruntoitandwhenhehearsapiecegooff,thisnoiseinciteshimnaturallytorunaway.Yetnevertheless,weordinarilybreedupspanielsso,thatthefightofapartridgemakesthemcouchandthenoiseofadischargedpiecemakesthemruntoit.Nowthesethingsareprofitabletoknow,toencourageeveryonetostudytheregulationofhispassions.Forsincewithalittleartthemotionsofthebraininbeastswhoarevoidofreasonmaybealtered,itisevidenttheymaymoreeasilyinmenandthateventhosewhohavetheweakestsouls,mayacquireamostabsoluteempireoveralltheirpassions,ifartandindustrybeusedtomanageandgovernthem.
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THESECONDPART
Ofthenumberandorderofthepassions,andexplicationofthesixchieforprimitive.
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The51stArticle
Whatarethefirstcausesofthepassions.
Itisknownbywhathasformerlybeensaidthattheutmostandnearestcauseofthepassionsofthesoulisnothingbuttheagitationbywhichthespiritsmovethelittlekernelinthemiddleofthebrain.Butthisisnotsufficienttodistinguishthemfromoneanother.Itisnecessarythereforetoseekaftertheiroriginalsandexaminetheirfirstcauses.Now,althoughtheymaysometimesbecausedbytheactionofthesoul,whichdeterminestoconceivesuchorsuchobjects,asalsobythemeretemperofthebody,orbytheimpressionsaccidentallyfoundinthebrain,asitoftbefallsthatamanfeelshimselfsad,ormerry,notknowinguponwhatoccasion,itappearsneverthelessbywhathasbeensaid,thatthesamemaybeexcitedalsobytheobjectswhichmovethesenses,andthattheseobjectsaretheirmostordinaryandprincipalcauses.Whenceitfollowsthattofindthemalloutitissufficienttoconsideralltheeffectsoftheseobjects.
The52ndArticle
Whatistheuseofthemandthattheymaybenumbered.
Furthermore,Iobservethattheobjectswhichmovethesensesexcitenotdiverspassionsinusbyreasonofsomanydiversitiesinthem,butmerelybecausetheymayseveralwayshurtorprofitus,orelse,ingeneral,beimportanttous.And,thattheuseofallthepassionsconsistsonlyinthis,thattheydisposethesoultowillthethingswhichnaturedictatesareprofitabletous,andtopersistinthiswill.Asalsotheveryagitationofthespirits,accustomedtocausethem,disposethebodytothemotionsthatfurthertheexecutionofthosethings.Whereforetocalculatethem,weareonlytoexamineinorderafterhowmanyconsiderablemannersoursensesmaybemovedbytheirobjects.AndIwillheremakeageneralmusterofalltheprincipalpassionsaccordingtoorder,thatsotheymaybefound.
The53rdArticle
Admiration.
Whenthefirstencounterofanyobjectsurprisesus,andwejudgeittobenew,orfardifferentfromwhatweknewbefore,orfromwhatwesupposeditshouldhavebeen,weadmireit,andareastonishedatit.Andbecausethismayfalloutbeforeweknowatallwhetherthisobjectbeconvenientorno,methinksadmirationisthefirstofallthepassions.Andithasnocontrary,becauseiftheobjectpresentedhavenothinginitthatsurprisesus,wearenotawhitmovedatit,andweconsideritwithoutpassions.
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The54thArticle
Estimation,contempt,generosityorpride,andhumilityordejection.
Toadmirationisannexedestimationorcontemptaccordingtothegreatnessorsmallnessoftheobjectweadmire.Sotoo,wemayeitheresteemof,orcondemnourselves,fromwhencecomefirstthepassions,afterwards,thehabitsofmagnanimityorpride,andhumilityordejection.
The55thArticle
Venerationanddisdain.
Butwhenweesteemorcondemnotherobjects,whichweconsiderasfreecausescapabletodoeithergoodorhurt,fromestimationcomesvenerationandfrommerecontempt,disdain.
The56thArticle
Loveandhatred.
Now,alltheprecedentpassionsmaybeexcitedinus,andwenot[in]anywayperceivewhethertheobjectthatcausesthemisgoodorbad.Butwhenathingisrepresentedtousasgoodinrelationtous,thatis,asbeingconvenientforus,thisbreedsinuslovetothat.Andwhenitisrepresentedtousasevilorhurtfulthisexciteshatredinus.
The57thArticle
Desire.
Fromthesameconsiderationofgoodandevilariseallthepassions,buttoranktheminorder,Idistinguishofthetime,andconsideringthattheyinclineusmoretolookafterthefuturethanthepresentorpast,*Ibeginwithdesire.Fornotonlythanwhenamandesirestoacquireagoodwhichheyethasnot,oreschewanevilwhichheconceivesmaybefallhim,butwhenhedesiresonlytheconservationofagood,ortheabsenceofanevil,whichisasfarasthispassioncanextenditself,itisevidentthatitalwaysreflectsuponthefuture.
*Theoriginalreads“part”ratherthan“past”.
The58thArticle
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Hope,fear,jealousy,securityanddespair.
Itissufficienttothinkthattheacquisitionofagood,ortheavoidinganevil,ispossibletobeincitedtodesireit.Butwhenamanconsidersfurtherwhethertherebemuchorsmallprobabilitythathemayobtainwhathedesires,thatwhichrepresentsmuchexciteshopeinus,andthatwhichrepresentssmallexcitesfear,whereofjealousyisonesort.Andwhenhopeisextremeitchangesitsnatureandiscalledsecurityorassurance;asonthecontrary,extremefearbecomesdespair.
The59thArticle
Irresolution,courage,boldness,cowardice,affright.
Andwemayhopeandfear,thoughtheeventweexpectdependsinnowayonus.Butwhenitisrepresentedtousasdependingonus,theremaybeastaggeringabouttheelectionofmeans,ortheexecutionofthem.Fromthefirstproceedsirresolution,whichdisposesustodebateandtakecounsel.Thislast,courageorboldnessopposes,whereofemulationisonesort.Andcowardiceiscontrarytocourage,asscaringoraffrighttoboldness.
The60thArticle
Remorse.
Andifamanwereresolvedonanyactionbeforetheirresolutionbetakenoff,thatbreedsremorseofconscience,whichlooksnotonthetimetocome,astheotherprecedentpassions,butthepresentorpast.
The61stArticle
Joyandsadness.
Andtheconsiderationofapresentgoodexcitesjoyinus,thatofanevil,sadness,whenitisagoodoranevilrepresentedasbelongingtous.
The62ndArticle
Derision,envy,pity.
Butwhenitisrepresentedtousasbelongingtoothermen,wemayeitheresteemthemworthyorunworthyofthem.Andweesteemthemworthythatexcitesinusnootherpassionbutjoy,seeingitissomegoodtousthatweseethingsfalloutastheyshoulddo.Thereisonlythisdifferenceinit;thejoywhichcomesfromgoodisserious,whereasthat
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whichproceedsfromevilisaccompaniedwithlaughingandderision.Butifweesteemthemunworthyofit,thegoodexcitesenvy,thebadpity,whicharesortsofsadness.Anditistobenotedthatthesamepassionswhichrelatetogoodsorevilspresent,mayalsooft-timesrelatetothatwhicharetocome,forasmuchastheopinionamanhasthattheywillcome,representsthemaspresent.
The63rdArticle
Satisfactionofaman’sself,andrepentance.
Wemayalsoconsiderthecauseofgoodorevil,aswellpresentaspast.Andthegoodwhichhasbeendonebyusgivesusaninwardsatisfaction,whichisthesweetestofallthepassions.Whereasevilexcitesrepentance,whichisthebitterest.
The64thArticle
Goodwillandgratitude.
Butthegood,whichhasbeenbyothers,causesustobeargoodwilltothem,althoughitwerenotdonetous.Andifitbedonetous,togoodwillweaddgratitude.
The65thArticle
Indignationandwrath.
Inthesamemanner,evildonebyothers,havingnorelationtous,breedsonlyinusindignationagainstthem;andwhenitrelatestous,itmoveswrathalso.
The66thArticle
Gloryandshame.
Moreover,thegood,whichisorhasbeeninusinreferencetotheopinionothermenmayhaveofit,excitesgloryinus;andtheevil,shame.
The67thArticle
Distaste,sorrow,andlightheartedness.
Andsometimesthecontinuanceofagoodcauseswearinessordistaste,whereasthatofevilallayssorrow.Lastly,fromgoodpastproceedsdiscontent,whichisasortofsorrow;
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andfromevilpast,lightheartednessasortofjoy.
The68thArticle
Whereforethisnumerationofthepassionsisdifferentfromthatcommonlyreceived.
Thisistheorderwhichseemsbesttomeforreckoningofthepassions.Wherein,IknowverywellIdigressfromtheopinionofallwhohavewrittenbeforeme.ButIdoitnotwithoutgreatcause.Fortheydeducetheirnumerationthus:theydistinguishinthesensitivepartsofthesoultwoappetites,theonetheycallconcupiscible,theotherirascible.AndbecauseIunderstandnotanydistinctionofpartsinthesoul(asIsaidbefore),methinksitsignifiesnothing,unlessthatithastwofaculties,onetodesire,anothertobeangry.Andbecauseithas,inthesamemanner,facultiestoadmire,love,hope,fear,andalsotoadmitintoiteveryoneoftheotherpassions,ortodotheactionswhereuntothesepassionsimpelthem,Iseenotwhattheymeantbyattributingthemalltodesire,oranger.Besides,theircataloguecomprehendsnotalltheprincipalpassions,as,Ibelieve,thisdoes.Ispeakhereonlyoftheprincipal,becauseonemightyetdistinguishmanymoreparticularones,andtheirnumberisindefinite.
The69thArticle
Thattherearebutsixprimitivepassions.
Butthenumberofthosewhicharesimpleandprimitiveisnotverygreat.FordobutreviewallthoseIhavecastup,anditmayeasilybenotedthattherearebutsixsuch,towit,admiration,love,hatred,desire,joyandsadness,andthatalltheother[s]arecompoundedofsomeofthesesix,oraresortsofthem.Wherefore,thatthemultitudeofthemmightnotperplexthereaders,Iwillheretreatdistinctlyofthesixprimitiveonesandafterwardsshowinwhatmannertherestderivetheirpedigreefromthem.
The70thArticle
Ofadmiration,thedefinitionandcauseofit.
Admirationisasuddensurpriseofthesoul,whichcausesinheraninclinationtoconsiderwithattentiontheobjectswhichseemrareandextraordinarytoher.Itiscausedfirstbyanimperfectioninthebrainthatrepresentstheobjectasrare,andconsequently,worthytobeseriouslyconsidered.Afterthat,bythemotionofthespiritswhicharedisposedbythisimpressiontotendwithmightandmaintowardsthatplaceofthebrainwhereitis,tofortifyandconserveitthere.Asalsotheyaretherebydisposedtopassfromthenceintothemuscles,whichservetoholdtheorgansofthesensesinthesamesituationtheyare,thatitmaybefomentedbythem,ifitbebythemthatitwasformed.
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The71stArticle
Thatherehappensnoalterationintheheart,norinthebloodinthispassion.
Andthispassionhasthispeculiarquality;itisobservednottobeattendedbyanyalterationintheheart,andtheblood,astheotherpassionsare,thereasonwhereofis,thathavingneithergoodnorevilforitsobject,butonlytheknowledgeofthethingadmired,ithasnorelationtotheheart,andblood,onwhichdependallthegoodofthebody,butonlywiththebrain,wheredwelltheorgansofthesensessubservienttothisknowledge.
The72ndArticle
Whereinconsiststhepowerofadmiration.
Thisdoesnothinderitfrombeingexceedinglypowerful,notwithstandingthesurprise,thatis,thesudden,andunexpectedarrivaloftheimpressionthataltersthemotionofthespirits:whichsurpriseisproper,andpeculiartothispassion:sothatifatanytimeitdoeshappentoanyoftherest,asitusuallydoestoall,andincreasesthem,itisbecauseadmirationisjoinedwiththem.And,thepowerofitconsistsintwothings,towit,thenovelty,andforthatthemotionwhichitcauses,fromtheverybeginninghasitsfullstrength.Foritiscertainsuchamotiveismoreoperativethanthosewhichbeingweakatfirst,andgrowingbutbylittleandlittle,mayeasilybediverted.Also,itiscertainthatthoseobjectsofthesenseswhicharenewtouchthebrainincertainpartswhereitusednottobetouched,andthatthesepartsbeingmoretender,orlessfirmthanthosethatfrequentagitationhashardened,augmentstheoperationofthemotionswhichtheyexcitethere.[Allof]whichwillnotbedeemedincredible,ifitbeconsidered,thatisthelikereasonwhichcausesthesolesofourfeet,accustomedtoaprettystubborntouchbytheweightofthebodytheybear,butverylittletofeelthistouchwhenwego;whereasanotherfarlighterandsofter(whentheyaretickled)isalmostinsupportabletous,onlybecauseitisnotusual.
The73rdArticle
Whatastonishmentis.
Andthissurprisehassomuchpowertocausethespiritsinthecavitiesofthebraintobendtheircoursefromthencetotheplacewheretheimpressionoftheobjectadmiredis,thatitsometimesdrivesthemallthitherandfindsthemsuchworktoconservethisimpressionthattherearenonewhichpassfromthenceintothemuscles,noryetsomuchasdeviateanywayfromthefirsttractstheyfollowedintothebrain.Thiscausesallthebodytobeunmovablelikeastatueandthatonecanonlyperceivethefirstrepresentedfaceoftheobject,andconsequentlynotacquireanyfurtherknowledgeofit.Itisthuswhenamanissaidtobeastonished,forastonishmentisanexcessofadmirationwhichcanneverbebutevil.
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The74thArticle
Forwhatusethepassionsserveandwhattheyarenaughtfor.
Now,itiseasytogatherbywhathasformerlybeensaidthattheutilityofallthepassionsconsistsonlyinthis;thattheyfortifyandconserveinthesoulthosethoughtswhicharegoodforherandwhichmayelsebeeasilyobliterated;asalsoallthediscommoditytheycancauseconsistsinthis,thattheystrengthenandmaintainthosethoughtsmorethanisnecessary,orfortifyandconserveotherswhichoughtnottobefixedthere.
The75thArticle
Whatisthepeculiaruseofadmiration.
Anditmaybesaidpeculiarlyofadmirationthatitisasbeneficialforcausingustoapprehendandkeepinmemorythingswhereofwewereformerlyignorant,forweadmirenothingbutwhatseemsrareandextraordinarytous.Andnothingcanseemsotous,butbecausewewereignorantofit,orelseatleastbecauseitdiffersfromthosethingsweknewbefore,foritisthisdifferencethatmakesitbecalledextraordinary.Nowalthoughathingunknowntousrepresentitselfnewlytoourunderstanding,oroursenses,wedonotthereforeretainitinmemoryunlesstheideawehaveofitbefortifiedinourbrainbysomepassionorother,oratleastbyapplicationofourunderstanding,whichourwillsdeterminestoapeculiarattentionandreflection.Andtherestofthepassionsmayservetomakeusobservethingsastheyseemeithergoodorevil.Butweadmireonlythosewhichseemrare.Weseetoothatthosewhohavenonaturalinclinationtothispassionarecommonlyveryignorant.
The76thArticle
Whereinitishurtfulandhowthewantofitmaybesuppliedandtheexcesscorrected.
Butitfallsoutmoreoftenthatamanadmirestoomuchandisastonishedinperceivingthingsoflittleornoconsiderationthantoolittle,andthismayeitherabsolutelytakeawayorperverttheuseofreason.Whereforealthoughitisgoodtobebornwithsomekindofinclinationtothispassionbecauseitdisposesustotheacquisitionofsciences,yetweoughtafterwardstoendeavourasmuchaswecantoberidofit.Foritiseasytosupplythewantofitbyapeculiarreflectionandattentionwhereuntoourwillmayalwaysobligeourunderstanding,whenweconceivethethingrepresentedisworththelabour.Butthereisnoremedytocureexcessiveadmirationbuttoacquiretheknowledgeofmostthingsandtobeexercisedintheconsiderationofallsuchasmayseemtobemostrareandstrange.
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The77thArticle
Thattheyareneitherthemoststupid,northemenofgreatestparts,whoaremostaddictedtoadmiration.
Furthermore,althoughnone,unlessblock-headedandstupidpeople,butarenaturallyaddictedtoadmiration,Idonotsaythattheywhohavethemostwitarealwaysmostinclinedtoit,butchieflythose,whoalthoughtheyhaveacommonsensegoodenough,havenogreatopinionoftheirsufficiency.
The78thArticle
Thattheexcessofitmaybetranslatedtoahabitforwantofcorrection.
Andalthoughthispassionseemstodecreasebyusebecausethemoreamanmeetswithrarethingswhichheadmires,themoreheusuallyceasestoadmirethemandthinksthosewhichmaybepresentedtohimafterwardsbutcommon.Yetwhenitisexcessiveandcausestheattentiontobefixedonlyonthefirstimageoftheobjectsrepresentednotacquiringanyfartherknowledge,itleavesbehinditahabitthatdisposesthesoultostopinthesamemanneronallotherobjectswhichpresentthemselves,providedtheyappearneversolittlenew.Thisprolongsthediseaseofthosewhoareblindlyinquisitive,thatis,whoseekoutraritiesonlytoadmirethem,andnottounderstandthem,forbylittleandlittletheybecomesofullofadmiration,thatthingsofnoconsequenceareasapttopuzzlethem,asthosewhosescrutinyiscommodious.
The79thArticle
Thedefinitionsofloveandhatred.
Loveisanemotionofthesoulcausedbythemotionofthespiritswhichinciteittojoininwilltotheobjectswhichseemconvenienttoher.And,hatredisanemotioncausedbythespiritswhichincitethesoultowilltobeseparatedfromobjectsrepresented,tobehurtfultoher.Isaytheseemotionsarecausedbythespiritstodistinguishloveandhatredwhicharepassionsanddependofthebody,aswellfromthejudgementsthatinclinethesoultojoininthewilltothethingssheesteemsgoodandseparatefromthosesheesteemsevil,asfromtheemotionswhichthesejudgementsaloneexciteinthesoul.
The80thArticle
Whatismeantbyjoiningorseparatinginwill.
Furthermore,bythewordwillIdonotmeanheredesire,whichisapassionapartandrelatestothefuture;thatoftheconsentwherebyheatthatinstantconsidershimselfasit
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were,joinedtowhatheloves:sothatheimaginesawhole,whereofhethinkshimselftobebutonepart,andthethingbelovedanother.Asonthecontrary,inhatredheconsidershimselfaloneasawhole,absolutelyseparatedfromthethingwhereuntohehasanaversion.
The81stArticle
Oftheusualdistinctionbetweentheloveofconcupiscenceandbenevolence.
Itisfrequenttodistinguishthattherearetwosortsoflove,onecalledbenevolence,thatistosay,wishingwelltowhatamanloves;theotherconcupiscence,thatistosay,whichcausestodesirethethingbeloved.Butmethinksthisdistinctionbelongstotheeffectsonly,andnottheessenceoflove.Forassoonasamanisjoinedinwilltoanyobject,ofwhatnaturesoeveritbe,hehasawell-wishingtoit.Thatistosay,healsothereuntojoinsinwillthethingshebelievesconvenientforit,whichisoneofthemaineffectsoflove.Andifheconceiveitagoodtopossessit,ortobeassociatedwithhiminanyothermannerthaninwill;hedesiresit,whichisalsooneofthemostordinaryeffectsoflove.
The82ndArticle
Howdifferentpassionsconcurinthattheyparticipateoflove.
Norisitnecessarytodistinguishasmanysortsofloveastherearediversityofobjectswhichmaybebeloved.Forexample,althoughthepassionsoftheambitiousmanforglory,theavariciousformoney,thedrunkardforwine,thebestialforawomanhewouldviolate,themanofhonourforhisfriendormistress,andagoodfatherforhischildren,beinthemselvesverydifferent,yet,inthattheyparticipateoflove,theyarealike.Butthefourfirstbearalovemerelyforthepossessionoftheobjectswhereuntotheirpassionrelates,andnoneatalltotheobjectsthemselvesforwhichtheyhaveonlyadesire,mingledwithotherparticularpassions.Whereastheloveagoodfatherbearstohischildrenissopurethathedesirestohavenothingofthem,andwouldnotpossessthemanyotherwisethanhedoes,norbejoinednearertothemthanheisalready.Butconsideringthemasotherselves,heseeksouttheirgoodashewouldhisown,orratherwithmorecare,becauserepresentingtohimselfthatheandtheymakebutonewhole,whereofheisnotthebetterpart,heoft-timespreferstheirinterestsbeforehisown,andfearsnothisruintosavethem.Theaffectionswhichmenofhonourbeartotheirfriendsisofthisverysamenature,thoughitseldombesoperfect;andthattheybeartotheirmistressparticipatesmuchof,butithasalsoasmatch*oftheother.
*Ataste,smack,flavour.[OED]
The83rdArticle
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Ofthedifferencebetweenbareaffection,friendship,anddevotion.
Methinkslovemaymorejustlybedistinguishedbytheesteemamanmakesofwhathelovesincomparisonofhimself.Forwhenhevaluestheobjectofhislovelessthanhimself,hebearsonlyabareaffectiontoit.Whenheratesitequalwithhimself,itiscalledfriendship.Whenmore,thatpassionmaybecalleddevotion.Thusamanmaybearanaffectiontoaflower*,abird,ahorse,butunlesshehaveabraingreatlyoutoftune,hecannothavefriendshipbutformen.Andtheyaresofartheobjectofthispassion,thatthereisnomansodefective,butonemaybearaperfectfriendshiptohim,ifonebutthinkoneselfbelovedbyhim,andthatonehaveasoultrulynobleandgenerous;asshallaccordinglybeexplainedinthehundredfifty-forth,andhundredfifty-sixtharticle.Asfordevotion,theprincipalobjectthereofisundoubtedlythesovereigndivinity,whereuntoamancannotchoosebutbedevout.Ifhebutunderstanditasheoughttodo,butamanmaycarryadevotiontohisprincetoo,tohiscountry,tohiscity,andeventoaparticularman,whenheesteemshimmuchmorethanhimself.Now,thedifferencebetwixtthesethreesortsofloveappearschieflybytheireffects:forsinceinallofthemamanconsidershimselfasjoinedandunitedtothethingsbeloved,heiseverreadytoabandontheleastpartofall,whichtoconservetheother,heatonestherewith.Therefore,inbareaffectionhealwaysprefershimselfbeforewhatheloves;andcontrariwiseindevotionhesomuchprefersthethingbeforehimselfthathefearsnottodiefortheconservationofit.Whereofwehaveseenfrequentexamplesofthosewhohaveexposedthemselvestoacertaindeathforthedefenseoftheirprince,ortheircity,andsometimestoo,ofparticularpersonstowhomtheyhavebeendevoted.
*Originaltextreads“flow”.
The84thArticle
Thattherearenotsomanysortsofhatredaslove.
Furthermore,althoughhateisdirectlyoppositetolove,yetitisnotdistinguishedintosomanysortsbecauseamanobservesnotsomuchthedifferencebetweentheevilsamanisseparatedfrominwill,ashedoesbetweenthegoodswhereuntoheisjoined.
The85thArticle
Oflikingandhorror.
AndIfindonlyoneconsiderabledistinctionalikeineach.Itconsistsinthis,thattheobjectsaswellofloveashatred,mayberepresentedtothesoulbytheexteriorsensesorelsebytheinterior,andone’sownreason.Forwecommonlycallthatgoodorevil,whichourinteriorsensesor*reasonmakesusjudgeconvenientfor,orcontrarytoournature.Butwecallthathandsomeorugly,whichissorepresentedtousbyourexteriorsenses,chieflybythesight,whichaloneismoreconsideredthanalltherest.Fromwhencearise
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twosortsoflove:thatwhichamanbearstogoodthings;andthathebearstohandsomethings,whereuntowemaygivethenameofliking,thatwemaynotconfounditwiththeother,noryetwithdesire,whereuntothenameofloveisoftenattributed.Andfromhencespring,inthesamemanner,twoformsofhatred,onewhereofrelatestothingsevil,theothertougly.Andthislast,fordistinctionsake,maybecalledhorror,oraversion.Butthemostobservablethinghereinisthatthesepassionsoflikingandhorrorareusuallymoreviolentthantheotherkindsofloveandhatredbecausethatwhichcomestothesoulbythesensestouchesmoretothequickthanwhatisrepresentedbyherreason.Andyetmostcommonlytheyhavelesstruth.Sothatofallthepassions,thesearethegreatestcheaterswhomamanoughtmostcarefullytobewareof.
*Originalreads“our.”
The86thArticle
Thedefinitionofdesire.
Thepassionofdesireisanagitationofthesoulcausedbythespiritswhichdisposesittowillhereafterthethingsthatsherepresentsuntoherselfconvenient.Soamannotonlydesiresthepresenceofanabsentgood,buttheconservationofapresent,andmoreover,theabsenceofanevil,aswellofthathenowenduresasthatwhichhebelievesmaybefallhimhereafter.
The87thArticle
Thatitisapassionwhichhasnocontrary.
Iknowverywellthatintheschools,thatpassionwhichtendstotheseekingaftergood,whichonlyiscalleddesire,isopposedtothatwhichtendstotheavoidingofevil,whichiscalledaversion.Butseeingthereisnogood,theprivationwhereofisnotanevil,noranyeviltakeninthenotionofapositivethingtheprivationwhereofisnotgood.Forexample,thatinseekingafterriches,amannecessarilyeschewspoverty;inavoidingdiseases,heseeksafterhealth;andsooftherest.Methinksitisstillthesamemotionwhichinclinestotheseekingaftergood,andwithall,totheavoidingevil,whichiscontrarytoit,Ionlyobservethisdifference,thatthedesirehehas,whenhetendstowardssomegood,andwithal,totheavoidingevil,whichiscontrarytoit.Ionlyobservethisdifference,thatthedesirehehaswhenhetendstowardssomegoodisaccompaniedwithloveandafterwardswithhopeandjoy.Whereasthesamedesire,whenhetendstotheavoidinganevilcontrarytothisgood,isattendedwithhatred,fear,andsorrow,whichisthereasonwhyitisconceivedcontrarytoitself.Butifitbeconsideredwhenitrelatesequallyatthesametimetoagoodsoughtafter,andanoppositeeviltoshunit,itmaybeclearlyperceivedbutonepassiononlywhichcausesboththeoneandtheother.
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The88thArticle
Whataretheseveralkindsofit.
Itismorefittodistinguishdesireintoasmanyseveralsortsasthereareseveralobjectssoughtafter.Forexample,curiosity,whichisnothingbutadesiretoknow,differsmuchfromthedesireofglory,andthisfromthedesireofrevenge,andsooftherest.Butitisenoughheretoknowthatthereareasmanysortsofitasofloveorhatred,andthatthemostconsiderableandstrongestdesiresarethosewhicharederivedfromlikingandloathing.
The89thArticle
Whatisthedesirearisingfromhorrors.
Now,althoughitisbutoneself-samedesirewhichtendstotheseekingaftergoodandavoidingitscontrary,evil,ashasbeensaidalready.Yetthedesirespringingfromlikingceasesnottobeverydifferentfromthatwhicharisesfromhorror,forthislikingandthishorror,whichareintruthtwocontraries,arenotthegoodandtheevilwhichserveforobjectstothesedesires,butonlytwoemotionsofthesoul,whichdisposeittoseekaftertwoverydifferentthings.Horrorisinstitutedbynaturetorepresentasuddenandunexpecteddeathtothesoul,sothatifitissometimesnomorebutthetouchofalittleworm,thenoiseofashakingleaf,orone’sownshadowthatcauseshorror,amanimmediatelyfeelsasgreatanemotion,asifamostevidentdangerofdeathwerelaidbeforehiseyes.Thiscausesasuddenagitation,whichinclinesthesoultoemployallherstrengthtoshunanevil,ifpresent;anditisthiskindofdesirewhichiscommonlycalledflightoraversion.
The90thArticle
Whatisthatarisingfromliking.
Onthecontrary,likingispeculiarlyinstitutedbynaturetorepresenttheenjoymentofwhatisliked,asthegreatestgoodbelongingtoman,whichcausesamanveryearnestlytodesirethisenjoyment.Itistrue,thereareseveralsortsofliking,andthedesireswhicharisefromthemarenotallalikeinpower.Forexample,thelovelinessofflowersinciteusonlytolookonthem,andthatoffruitstoeatthem.Butthechiefisthatwhichproceedsfromtheperfectionsamanimaginesinanotherperson,whichhethinksmaybecomeanotherself.Forwiththedistinctionofsexes,whichnaturehasbestowedonmanaswellasirrationalcreatures,shehasalsoputcertainimpressionsinthebrain,whichmakesamanatacertainage,andatacertainseasontolookonhimselfasdefective.Andasifhewerebutthehalfofawhole,whereofapersonoftheothersexoughttobetheotherhalf,sothattheacquisitionofthishalfisrepresentedtousconfusedlybynature,asthegreatestofallimaginablegoods.Andalthoughheseesmanypersonsoftheothersex,hedoesnot
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thereforedesiremanyatthesametime.Byreasonnaturemakeshimconceivethathehasneedofnomorebutonehalf.Butwhenheobservessomethinginanyonethatlikeshimbetterthananythinghehasmarkedatthesametimeintherest,thatfixesthesoultofeelalltheinclinationwhichnaturehasgivenhimtoseekafterthegood,thatsherepresentstohimasthegreatesthecanpossiblypossessonthatwomanonly.Andthisinclination,orthisdesirewhichisbredthusbyliking,iscalledbythenameoflove,morecommonlythanthepassionofloveformerlydescribed.Indeedithasmuchmorestrangeeffects,andthisishethatfurnishesallthewritersofromancesandpoetswithstuff.
The91stArticle
Thedefinitionofjoy.
Joyisapleasingemotionofthesoul,whereinconsistsherenjoymentofgoodthattheimpressionsofthebrainrepresentuntoherasherown.Isay,inthisemotionconsiststheenjoymentofgood,forintruththesoulreceivesnootherfruitofallthegoodshepossesses.Andwhenthereisnojoyinher,amanmaysaysheenjoysitnomorethenifshehadnotany.Ialsoadd,itisofthatgoodwhichtheimpressionsofthebrainrepresenttoherasherownthatImaynotconfoundthisjoy,whichisapassion,withthatjoypurelyintellectual,whichcomesintothesoulbythesoleactionofthesoul,andwhichmaybecalledapleasingemotioninher,excitedbyherself,whereinconsistsherenjoymentofgood,whichherunderstandingrepresentstoherasherown.Itistrue,whilethesoulisjoinedtothebody,thisintellectualjoycanhardlyberidofthecompanyofthatwhichisapassion.Forassoonaseverourunderstandingperceivesthatwepossessanygood,althoughthisgoodmaybesofardifferentfromallthatbelongstothebodythatitbenotimaginable,yetwillnottheimaginationforbeartomakeimmediatelysomeimpressioninthebrain,whereuponensuethemotionofthespiritswhichexcitethepassionofjoy.
The92ndArticle
Thedefinitionofsadness.
Sadnessisanunpleasantlanguishing,whereinconsiststhediscommoditythesoulreceivesfromevil,ordefect,whichtheimpressionsofthebrainrepresentuntoher,asbelongingtoher.Andthereisalsoanintellectualsadness,whichisnotthepassion,butwhichwantsbutlittleofbeingaccompaniedbyit.
The93rdArticle
Whatarethecausesofthesetwopassions.
Now,whentheintellectualjoyorsadnesssoexcitesthatwhichisapassion,theircauseisevidentenough.Andonemayseebytheirdefinitionsthatjoycomesfromtheopiniona
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manhasthathepossessessomegood,andsadnessfromtheopinionofsomeevil,ordefect.Butitoftfallsout,thatamanissadorjoyful,andyethecannotdistinctlyobservethegoodorevilwhicharethecauseofit.Towit,whenthisgoodorthisevilmaketheirimpressionsinthebrainwithouttheintercourseofthesoul,sometimesbecausetheybelongonlytothebody,andsometimestoo,althoughtheybelongtothesoul,becausesheconsidersthemnotasgoodorevil,butundersomeothernotion,theimpressionwhereofisjoinedinthebrainwiththatofgoodandevil.
The94thArticle
Howthepassionsareexcitedbygoodsandevilswhichonlyrespectthebody;andwhereinconsiststicklingandpain.
So,whenamanisinsoundhealth,andtheweatherisfairerthanordinary,hefeelsalightsomenessinhimself,whichproceedsnotfromanyfunctionoftheunderstanding,butonlyfromtheimpressionswhichthemotionofthespiritsmakesinthebrain.Andhefeelshimselfsadlikewise,whenhisbodyisindisposed,althoughheknownotthatitis.Thus,theticklingofthesensesissocloselyfollowedbyjoy,andpainbysadness,thatmostmencannotdistinguishthem,yet,theydiffersofar,thatamanmaysometimessufferpainswithjoy,andreceiveticklingsthatdisplease.Butthecausewhyjoycommonlyfollowsticklingisbecauseallthatiscalledtickling,orapleasingtouch,consistsinthis,thattheobjectsofthesensesexcitesomemotionsinthenerves,whichwouldbeapttohurtthemiftheyhadnotstrengthenoughtoresistitorthebodywerenotwelldisposed,whichmakesanimpressioninthebrain,whichbeinginstitutedbynature,tosignifythisgooddisposition,andthisstrength,representsittothesoulasagoodbelongingtoher,seeingsheisunitedtothebody,andsoexcitesjoyinher.Thecauseisalmostthesamewhyamannaturallytakesdelighttofeelhimselfmovedtoallsortsofpassions,yea,evensadness,andhatred,whenthesepassionsarecausedonlybystrangeadventures,whichheseespersonatedonastage,orbysuchlikeoccasion,whichnotbeingcapabletotroubleusanyway,seemtoticklethesoulbytouchingit.Andthereasonwhypainusuallyproducessadnessisbecausethatfeelingwhichiscalledpainproceedsalwaysfromsomeaction,soviolentthatitoffendsthenerves.Sothatbeinginstitutedbynaturetosignifytothesoulthedamagethebodyreceivesbythisaction,anditsweaknessinnotbeingabletoresistit,itrepresentseachofthemtohim,asevilsalwaysdispleasing,unlessthenwhentheycausesomegoodthings,whichsheesteemsofmorethanthem.
The95thArticle
Howtheymayalsobeexcitedbygoodsandevilswhichthesoulobservesnot,thoughtheybelongtoher,asthedelightamantakestorunintoadanger,orrememberan
evilpast.
Sothedelightwhichoft-timesyoungmentaketoundertakedifficultthings,andexposethemselvestogreatperils,thoughtheydonotsomuchaslookforanyprofitorhonour
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thereby,comesfromhence:theconceittheyhavethattheyundertakeadifficultthingmakesanimpressioninthebrain,whichbeingjoinedtothatwhichtheymaymake,iftheythoughtitagoodthingtobecourageous,fortunate,active,orstrongenoughtodaretohazardsofar,isthereasonthattheytakedelightinit.Andthecontentwhicholdmentake,whentheyrememberthemiseriestheysuffered,proceedsfromhence:theyimaginetothemselvesitisagoodthingthattheycouldsubsistinspiteofthem.
The96thArticle
Whatarethemotionsofthebloodandspiritsthatcausethefiveprecedingpassions.
ThefivepassionswhichIhaveherebeguntoexplainaresojoined,oropposedtooneanother,thatitiseasiertoconsiderthemalltogetherthantotreatdistinctlyofeach,asIhandledadmiration.Andtheircauseisnotlikethat—inthebrainonly—butalsointheheart,spleen,liver,andallotherpartsofthebody,inasmuchastheyservetotheproductionoftheblood,andafterwardsofthespirits.Foralthoughalltheveinsconveythebloodtheycontainintotheheart,yetitsometimesfallsout,thatthebloodofsomeofthemisdrivenwithastrongerforcethantherest,andithappensalsothattheoverturesthroughwhichitentersintotheheart,orthosethroughwhichitgoesout,aremoredilatedorcontractedonetimethananother.
The97thArticle
Theprincipalexperimentsconducingtotheknowledgeofthesemotionsinlove.
Nowconsideringthesundryalterationsthatexperienceletsusseeinourbodieswhileoursoulisagitatedwithdiverspassions,Iobserveinlovewhenitisalone,thatis,whenitisnotaccompaniedwithanyextremejoy,desireorsadness,thatthebeatingofthepulseiseven,&muchgreaterandstrongerthanordinary;thatamanfeelsagentleheartinhisbreast,andquickdigestionofmeat;sothatthispassionisprofitableforthehealth.
The98thArticle
Inhatred.
Onthecontrary,Iobserveinhatredthatthepulseisuneven,weaker,andoftentimesfaster,thatamanfeelscoldsintermingledwith(Iknownotwhat)sharpandprickingheatinthebreast,thatthestomachceasestodoitsoffice,isinclinedtovomitandrejectthemeatshehaseaten,oratleastcorruptthemandconvertthemintoillhumours.
The99thArticle
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Injoy.
Injoy,thatthepulseisevenandquickerthanordinary,butnotsostrong,norsogreatasinlove,andthatamanfeelsapleasantheat,whichisnotonlyinthebreast,butspreadsitselfoveralltheexteriorpartsofthebodywiththeblood,whichisseentoflowabundantlythither.Andmeanwhile,hesometimesloseshisappetitebecausethedigestionislessthanusual.
The100thArticle
Insadness.
Insadness,thatthepulseisweakandslow,andthatamanfeels,asitwere,stringsabouthisheart,whichbinditclose,andiciclesthatfreezeitandcommunicatetheircoldtotherestofthebody.Yetinthemeanwhilehehassometimesagoodappetite,andfeelshisstomachnotfailingofitsduty,providedtherebenohatredmingledwiththesadness.
The101stArticle
Indesire.
Lastly,Iobservethispeculiarindesire,thatitagitatestheheartmoreviolentlythananyoftheotherpassions,andfurnishesthebrainwithmorespirits—whichpassingfromthenceintothemuscles,makeallthesensesquicker,andallpartsofthebodymoreagile.
The102ndArticle
Themotionofthebloodandspiritsinlove.
Thereobservations,andmanymoretoolongtoinsert,gavemeoccasiontoconceivethatwhentheunderstandingrepresentstoitselfanyobjectoflove,theimpressionwhichthisthoughtmakesinthebrainconveystheanimalspiritsthroughthenervesofthesixthpairtothemusclesabouttheintestinesandthestomach,inthemannerrequisitetomakethejuiceofmeats,whichconvertintonewblood,passsuddenlytotheheartwithoutanydemureintheliver,andwhichbeingdriventhitherwithgreaterforcethanthatwhichisintherestofthebody,itgetsinthitherinmoreabundance,andexcitesastrongerheat.Byreasonit[thenewblood]isthitherthanthatwhichalreadyhasbeenoftenrarifiedbypassingandrepassingthroughtheheart,whichalsocausesittosendspiritstothebrain,whosepartsaregrosser,andmoreagitatedthanordinary.Andthesespiritsfortifyingtheimpressionthatthefirstthoughtoftheobjectbeloved,stuckthere,bindthesoultofixuponthethought;andhereinconsiststhepassionoflove.
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The103rdArticle
Inhatred.
Contrariwise,inhatredthefirstthoughtoftheobjectthatbreedsaversionsoconveysthespiritsinthebraintothemusclesofthestomachandintestinesthattheyhinderthejuiceofmeatsfrommixingwiththeblood,bycontractingupallthepassagesthroughwhichitisusedtorun,andsoconveysittothesmallnervesofthespleenandthelowerpartoftheliver,wherethereceptacleofcholeris,thatthosepartsofthebloodwhichuse[d]tobecastouttothoseplaces,getoutandrunwiththatinthebranchesofthehollowveintotheheart,whichcausesmuchinequalityintheheatofit,seeingthebloodthatcomesfromthespleenisnotheatednorrarifiedbutwithmuchdifficulty.Andontheothersidethatwhichcomesfromthelowerpartoftheliver,wherethegallisinflamedanddilatedsuddenly,bywhichconsequencespiritsthatgotothebrainhavepartsveryunequal,andmotionsveryunusual.Fromwhenceitcomesthattheytherefortifytheideaofhatredalreadyimprintedandinclinethesoulstothoughtsfullofrancorandbitterness.
The104thArticle
Injoy.
Injoy,notonlythenervesofthespleen,liver,stomachorintestinesact,butthoseintherestofthebody;andparticularlythatabouttheorificesoftheheart,whichopeninganddilatingtheseorifices,enablesthebloodwhichtherestofthenerveshavedrivenfromtheveinstotheheart,togetinthereandissueforthingreaterquantitythanordinary.Andbecausethebloodwhichthengetsintothehearthasoftenpassedandrepassedthroughit,comingfromthearteriesintotheveins,iteasilydilatesandproducesspirits,whosepartsbeingveryequalandsubtle,arefittoformandfortifytheimpressionsofthebrain,whichdeallivelyandquietthoughtstothesoul.
The105thArticle
Insadness.
Contrariwise,insadnesstheorificesoftheheartarehugelystraightenedbythesmallnervethatenvironsthem,andthebloodoftheveinsisnowhitagitated,whichcausesbutverylittletogototheheart.Andinthemeanwhilethepassagesthroughwhichthejuiceofmeatsglidesfromthestomachandentrailstotheliverareopen,whereforetheappetitediminishesnot,unlesshatred,whichisanordinarycompanionofsadness,closethem.
The106thArticle
Indesire.
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Lastly,thepassionofdesirehasthepeculiarpropertythatthewillamanhastoattainanygoodoravoidanyevilsendsthespiritsofthebrainimmediatelytoallthepartsofthebodythatmayserveanywaystoactionsrequisitetothatpurposeandparticularlytotheheart,andthosepartswhichsupplyitwithbloodmost.Thatreceivingitingreaterabundancethanordinary,itsendsagreaternumberofspiritstothebrain,aswelltomaintainandfortifytheideaofthiswillastopassfromthenceintoalltheorgansofthesenses,andallthemuscleswhichmaybesetonwork,toattainwhatonedesires.
The107thArticle
Whatisthecauseofthesemotionsinlove.
AndIdeducethereasonofallthisfromwhathasformerlybeensaid,thatthereissuchatiebetwixtoursoulandbodythatwhenwehavejoinedanycorporealactionwithanythought,oneofthemneverpresentsitselftousafterwards,withouttheother.Asmaybeseeninsuchwhowithmuchaversion,whentheyhavebeensick,havetakensomedrink.Theycanneithereatnordrinkafterwardsbuttheyhavethesameaversion.Nayfurther,theycannotthinkoftheiraversiontomedicines,buttheverysametastecomesintotheirthought.Formethinksthefirstpassionsoursouladmittedwhenshewasfirstjoinedtoourbodycamefromhence,thatsometimestheblood,orsomeotherjuicewhichgotintotheheart,wasanalimonymoreconvenientthanordinarytomaintainheatthere,whichistheprincipleoflife.Thiscausedthesoultojoininwilltothisalimony,thatis,toloveit.Andatthesametimethespiritstrickledfromthebrainintothemuscles,whichmightpressoragitatethepartsfromwhenceitcametotheheart,thattheymightsendmoreofitthither.Andthesepartswerethestomach,andentrails,whoseagitationaugmentstheappetite,orelsetheliver,andlungswhichthemusclesofthediaphragmmaypress.Whereforethesamemotionofthespiritseversinceaccompaniesthepassionoflove.
The108thArticle
Inhatred.
Sometimes,onthecontrary,somestrangejuicecametotheheart,whichwasnotgoodtocherishtheheatofit,orwhichelsemightextinguishit.Whereforethespirits,whichascendedfromthehearttothebrain,excitedinthesoulthepassionofhatred.Andatthesametimealso,thesespiritswentfromthebraintothenerveswhichmightdrivethebloodfromthespleenandthesmallveinsoftheliver,tothehearttohinderthisnoxiousjuicefromgettingin,andmore,tothosewhichmightrepelthisjuicetotheentrailsandthestomach,orelse,sometimestomakethestomachdisgorgeit.Fromwhenceitcomes,thatthesamemotionsareusedtoaccompanythepassionofhatred.Andintheliveronemaydiscernbytheeyethatthereareintheliveranabundanceofveinsorpipes,indifferentbroad,throughwhichthejuiceofmeatsmaypassfromtheport-veinintothehollow-vein,andfromthencetotheheart,withoutstoppinganywhitattheliver,butthattherearealsoaninfinitenumberofoneswhereitmaystop,whichalwayscontainareserveofblood,as
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thespleendoestoo;whichbloodbeingthickerthanthatwhichisintheotherpartsofthebody,maybetterservefornutrimenttothefireintheheart,whenthestomachandentrailslackwherewithaltosupplythem.
The109thArticle
Injoy.
Ithasalsocometopassatthebeginningofourlife,thatthebloodcontainedintheveinswasanalimonysufficientlyconvenienttomaintaintheheatoftheheart,andtheycontainedsogreatanabundanceofit,thattherewasnoneedtoexhaustnutrimentelsewhere.Thishasexcitedinthesoulthepassionofjoy.Andatthesametimehascausedtheorificesofthehearttobemoreopenthanordinary;andthatthespiritstricklingabundantlyfromthebrain,notonlyintothenerveswhichservetoopenthesesorifices,butalsouniversallyintoalltherestwhichdrivethebloodoftheveinstotheheart,hinderanyfromcomingafreshfromtheliver,spleen,entrails,andstomach.Whereforetheseverysamemotionsaccompanyjoy.
The110thArticle
Insadness.
Sometimes,onthecontrary,ithashappenedthatthebodyhaswantednutriment,andthishasmadethesoulfeelherfirstsadness,atleastthatwhichhasnotbeenjoinedwithhatred.Thisverythinghasalsocausedtheorificesofthehearttobecontractedbecausetheyreceivedbutlittleblood.And,thatagoodquantityofthisbloodcamefromthespleen,byreasonthatisasthelastreservewhichservestosupplytheheart,whentherecomesnonetoitfromanywhereelse.Whereforethesamemotionofthespiritsandnerves,whichsoservetocontracttheorificesoftheheart,andtoconveythebloodthitherfromthespleen,alwaysaccompanysadness.
The111thArticle
Indesire.
Lastly,alltheoriginaldesireswhichthesoulmighthavewhenitwasnewlyjoinedtothebody,weretoadmitthingsconvenientforherandrepelhurtful.Anditwasforthesamepurpose,that,fromthatinstant,thespiritsbegantomoveallthemuscles,andalltheorgansofthesenses,inallmannersthattheycouldmove.Whichisthereasonthatnow,whenthesouldesiresanything,thewholebodybecomesmoreactiveanddisposedtomovethanusuallywithoutit,andthenitfallsout,ontheothersidethatthebodyissodisposed,thenarethedesiresofthesoulmorestrongandvehement.
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The112thArticle
Whataretheexteriorsignsofthesepassions.
WhatIhavelaiddownheremakesthedifferencesofthepulse,andalltheotherpropertieswhichIhaveherebeforeattributedtothesepassions,besufficientlyunderstood,sothatIneednotstandanyfurthertoexplainthem.ButbecauseIhaveonlyobservedineachwhatmayberemarkableonlywhenitissingle,andwhatshowstoknowthemotionsofthebloodandspiritsthatproducethem,ityetremainsthatIshouldtreatondiversexteriorsigns,whichusuallyaccompanythem,andwhichmaybebetternotedwhenmanyofthemaremixedtogether,asordinarilytheyare,thanwhentheyaredistinct.Thechiefofthesesignsarethegesturesoftheeyesandface,changesofcolour,tremblings,languishing,swooning,laughter,tears,groans,andsighs.
The113thArticle
Ofthegesturesoftheeyesandface.
Thereisnopassionbut*someparticulargestureoftheeyesdeclareit.Anditissopalpableinsomethateventhestupidestserving-men,bytheeyeoftheirmaster,observewhetherhebeangrywiththemornot.Butthoughamanmayeasilyperceivethesegesturesoftheeyes,andknowwhattheysignify,yetitisnotaneasymattertodescribethem,becauseeveryoneofthemiscomposedofseveralalterations,whichhappeninthemotion,andfigureoftheeye,whicharesopeculiar,andsosmall,thateachofthemcannotbediscerneddistinctly,thoughtheresultoftheirconjunctionbesaidofthegesturesoftheface,whichthusaccompanythepassions.Forthoughtheybegreaterthanthoseoftheeyes,yetitisdifficulttodistinguishthem,andtheysolittlediffer,thattherearemenalmostofthesameaspectwhentheyweep,asotherswhentheylaugh.Itistrue,therearesomeveryremarkable,asthewrinklingoftheforeheadinwrath,andcertainmotionsofthenose,andlipsinindignationandderision.Buttheyseemrathertobevoluntarythannatural.Andgenerally,allthegesturesaswellofthefaceaseyesmaybealteredbythesoul,whenbeingwillingtoconcealherpassion,shestronglyimaginesonecontrarytoit,sothattheymayserveaswellcounterfeit,asdeclarepassions.
*“But”inthesenseofunless.
The114thArticle
Ofchangingcolour.
Amancannotsoeasilyrefrainfromblushingorlookingpalewhenanypassiondisposeshimthereunto,becausethesechangesdependnotonthenervesandmusclesastheformer,andbecausetheycomemoreimmediatelyfromtheheart,whichmaybecalledthesourceofthepassionsseeingitpreparesthebloodandspiritstoproducethem.Nowitiscertain
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thatthecolourofthefacecomesfromnoughtbuttheblood,whichflowingcontinuallyfromtheheartthroughthearteriesintoalltheveins,andfromalltheveinsintotheheart,colourstheface,moreorless,accordingasitmoreorlessfillsthelittleveinstowardsthesuperficiesthereof.
The115thArticle
Howjoycausesblushing.
Sojoyrendersthecolourlivelier,andmorevermilion,becausebyopeningthesluicesoftheheart,itmakesthebloodflowquickerinalltheveins,andbecominghotter,andmoresubtle,itmoderatelyraisesupallpartsoftheface,whichmakestheaspectofitmoresmilingandbrisk.
The116thArticle
Howsadnessmakesonelookpale.
Onthecontrary,sadness,bycontractingtheorificesoftheheart,makesthebloodflowmoreslowlyintotheveins,andthatbecomingcolderandthickerhasnotneedofsomuchroom;sothatretreatingintothelargest,whicharenearesttheheart,itdesertstheremotest.Themostapparentwhereofbeingthoseoftheface,thatmakesitlookpaleandwan,especiallywhenthesadnessisgreat,orcomesupononesuddenly,asisseeninaffrights,whosesurprisalsaugmenttheactionthatobstructstheheart.
The117thArticle
Howamanlooksredoft-timeswhenheissad.
Butitoft-timesbefalls,thatamandoesnotwaxpalewhenheissad,butcontrarilybecomesred.Thisoughttobeattributedtootherpassionsjoinedtosadness,towit,love,desire,andsometimes,evenhatredtoo.Forthesepassions,heatingoragitatingthebloodwhichcomesfromtheliver,entrails,andtherestoftheinteriorparts,driveittotheheart,andfromthencethroughthegreatarterytotheveinsoftheface.Thesadnesswhichobstructstheorificesoftheheartoneachsidenotbeingabletohinderit,unlesswhenitismightyexcessive;butwhenitisonlymoderate,iteasilyhindersthebloodtocomeintotheveinsofthefacefromdescendingintotheheart,whilelove,desire,orhatreddriveotherthitherfromtheinteriorparts.Wherefore,thisbloodbeingsettledabouttheface,makesitlookred;andindeed,redderthaninjoy,becausethecolourofthebloodappearssomuchthebetter,asitflowsquicker,andalsobecausemorebloodcanthengetupintotheveinsofthefacethenwhentheorificesoftheheartaremoreopen.Thisismorepalpableinshame,whichiscompoundedofself-love,andanearnestdesiretoshunpresentinfamy,whichcausesthebloodtocomefromtheinteriorpartstotheheart;from
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thencethroughthearteriesintotheface;andwithal,ofamoderatesadness,whichhindersthisbloodfromreturningtotheheart.Thesameisalsoseenordinarilywhenamanweeps;for,asIshallsayhereafter,itislovejoinedtosadness,which,forthemostpartcausestears,itappearsalsoinanger,oroft-timesaneagerdesireofrevengemixedwithlove,hatred,andsadness.
The118thArticle
Oftremblings.
Tremblingshavetwoseveralcauses:oneis,thattherecomesometimestoofewspiritsfromthebrainintothenerves;theother,thattherecomesometimestoomany,sothatthelittlepassagesofthemusclescannotbedulyshut,whichashasbeensaidintheeleventhArticle,oughttobeshuttodeterminethemotionofthemembers.Thechiefcauseofitappearstobeinsadnessandfearfulness;asalsowhenamanshakeswithcold.Forthesepassions,aswellasthecoldoftheair,maysothickenthebloodthatitmaynotfurnishthebrainwithspiritsenoughtosendanyintothenerves.Theothercauseappearsofteninthosewhoardentlydesireanything,andinthosewhoaremovedwithwrath,asalsointhesewhoaredrunk,forthesetwopassions,aswellaswine,sometimesmakesomanyspiritsgointothebrainthattheycannotregularlybeconveyedfromthenceintothemuscles.
The119thArticle
Oflanguishing.
Languishingisadispositiontoeaseone’sself,andbewithoutmotion,whichisfeltinallthemembers.Itcomesastremblingbecausetherearenotspiritsenoughinthenerves,butinadifferentmanner,forthecauseoftremblingisthattherearenotenoughinthebraintoobeythedeterminationsofthekernelwhenthatdrivesthemtoanymuscle.Whereaslanguishingproceedsfromhence,thatthekerneldoesnotdeterminethemtogotosomemusclesrather[than]others.
The120thArticle
Howitiscausedbyloveandbydesire.
Andthepassionwhichmostcommonlycausesthiseffectislovejoinedtothedesireofathing,theacquisitionwhereofisnotimaginedpossibleforthepresenttimeforlovesobusiesthesoulinconsideringtheobjectbelovedthatitemploysallthespiritswhichareinthebraintorepresenttheimageofittoher,andstopsallthemotionsofthekernelnotsubservienttothispurpose.AnditistobenotedconcerningdesirethatthepropertywhichIhaveattributedtoit,ofrenderingthebodymoreactive,agreesnottoit,butwhenaman
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imaginestheobjectdesiredtobesuch,thathemayfromthatverytimedosomethingwhichmayservetoacquireit.Forif,ontheotherside,heimaginesitisimpossibleforhimatthattimetodoanythingthatmayconducethereunto,alltheagitationofdesireremainsinthebrain,notatallpassingintothenerves;andbeingwhollyemployedinfortifyingtheideaoftheobjectdesiredthere,leavestherestofthebodylanguishing.
The121stArticle
Thatitmayalsobecausedbyotherpassions.
Itistruethathatred,sadness,yes,andjoytoo,maycausesomekindoflanguishingtoowhentheyareveryviolent:becausetheywhollybusythesoulinconsideringtheirobjects,chieflywhenthedesireofathing,totheacquisitionwhereofamancannotcontributeanythingforthepresent,isjoinedwiththem.Butbecausehefixesmoreontheconsiderationoftheobjectswhichhehasjoinedinwilltohimselfthanthosewhichhehasseparated,oranyelse;andbecauselanguishingdependsnotonasurprisebutrequiressometimetobeformed,itismorefrequentlyfoundinlovethananyotherpassion.
The122ndArticle
Ofswooning.
Thereisnotmuchdifferencebetwixtswooninganddeathforamandieswhenthefireinhisheartisutterlyextinguished;andhefallsinaswoononlywhenitissmothered,sothatthereremainsonlysomeresidueofheatthatmayafterwardsbekindledagain.Now,therearediversindispositionsofthebodywhichmaymakeamanfalltofainting,thus.Butamongthepassions,nonebutextremejoyisobservedtohavethispower.AndthemannerwherebyIsupposeitworksitseffectisthus:openingextraordinarilytheorificesoftheheart,thebloodoftheveinsdoessohuddlein,andinsoabundantaquantitythatitcannotthereberarifiedbytheheatsoonenoughtoliftupthelittleskinsthatshuttheentriesofthoseveins;bywhichmeansitsmothersthefirewhichitusedtofeedwhenitcameintotheheartinfitproportion.
The123rdArticle
Whereforeamandoesnotswoonwithsadness.
Onewouldthinkthatagreatsadness,unexpectedlyfalling,mightsoshuttheorificesoftheheartthatitmightextinguishthefire.Butyetthatisnotobservedtohappen,orifitdo,veryrarely.Thereasonwhereof,Ibelieve,isthattherecanscarcebesolittlebloodintheheart,butthatitissufficienttomaintaintheheatwhentheorificesthereofarealmostlockedup.
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The124thArticle
OfLaughter.
Laughterconsistsinthis,thatthebloodwhichcomesfromtherightcavityoftheheartbythearterialvein,blowingupthelungssuddenlyandatseveralfits,constrainstheairtheycontaintobreakoutimpetuouslythroughthegullet,whereitformsaninarticulateandclatteringsound.Andaswell,thelungsbytheirblowingandthisairbybreakingforth,shoveallthemusclesofthediaphragm,breast,andthroat,bywhichmeanstheycausethoseoftheface,whichhavesomeconnectionwiththem,tomove.Anditisonlythisgestureofthefacewiththisinarticulateandclatteringvoicethatiscalledlaughter.
The125thArticle
Whereforeitdoesnotaccompanythegreatestjoys.
Now,thoughlaughtermayseemtobeoneofthechiefsignsofjoy,yetthiscannotcausethat,butonlywhenthatismean,andthattherebesomelittleadmirationorhatredmixedwithit.Foritisfoundbyexperiencethatwhenamanisextraordinary[ly]joyful,theoccasionofthisjoynevermakeshimbreakoutintolaughter.Andbesides,hecanneverbesoeasilyinvitedtoitaswhenheissad;thereasonwhereofis,thatinthegreatestjoysthelungsarecontinuallysofullofbloodthattheycannotbeblownupanymorebyfits.
The126thArticle
Whatarethechiefcausesofit.
AndIcanmarkbuttwocauseswhichblowupthelungsthussuddenly.Thefirstisasurprisalofadmiration,whichbeingjoinedtojoymaysoquicklyopentheorificesoftheheartthatagreatabundanceofblood,gettinginalltogetherattherightsideofitthroughthehollowvein,israrifiedthereandpassingfromthencethroughthearterialvein,blowsupthelungs.Theotheristhemixtureofsomeliquorthataugmentstherarefactionoftheblood;andIfindnonefitforthatpurposebutthewheyest*partofthatwhichcomesfromthespleen,whichpartofthebloodbeingdriventotheheartbysomelightemotionofhatred,assistedbyasurpriseofadmirationandmixingtherewiththebloodwhichcomesfromtheotherpartsofthebody,whichjoycausestoenterinthitherabundantly,maycausethisbloodtodilatemuchmorethanusual,asweseemanyliquorsswellupoverthefire,ifoneflingbutalittlevinegarintothevesselwheretheyare.Forthewheyest*partofthebloodwhichcomesfromthespleenisofanaturelikevinegar.Experiencealsoshowsusthatinallrencountersproducingthisloudlaughter,whichcomesfromthelungs,thereisstillsomelittleoccasionofhatred,oratleastofadmiration,andthosewhosespleensarenotfoundaresubjectnotonlytobemoresad,butbyintervalsmoremerryanddisposedtolaughterthanothers.Forasmuchasthespleensendstwosortsofbloodtotheheart,onethickandgross,whichcausessadness,theother,exceeding[ly]fluidandsubtlewhich
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causesjoy.Andoft-times,aftermuchlaughteramanfeelshimselfnaturallyinclinedtosadnessbecausethemostfluidpartofthebloodofthespleenbeingexhausted,thegrosserfollowsittotheheart.
*“Whey”isthewaterypartofmilkthatremainsliquidwhentherestformscurds,sothe“wheyest”partofthebloodwouldbethatmostfluidpart.
The127thArticle
Whatisthecausethereofinindignation.
Forthatkindoflaughterwhichsometimesaccompaniesindignation,itisusuallyartificialandfeigned.Butwhenitisnatural,itseemstocomefromthejoyamanhastoseehecannotbehurtbytheevilwhereatheisoffended,andwithal,thathefindshimselfsurprisedbythenovelty,ortheunexpectedencounterofthisevil.Sothatjoy,hatred,andadmirationcontributetoit.YetIwillsupposethatitmaybeproducedwithoutanyjoy,bythemeremotionofaversion,whichsendsthebloodfromthespleentotheheart,whereitisrarifiedandthrustfromthenceintothelungs,whichiteasilyblowsupwhenitfindsthemempty.Andgenerally,whatsoeversuddenlyblowsupthelungsinthismannercausestheexterioractionoflaughter,exceptwhensadnessaltersitintogroansandshrieksthataccompanytears.Vives3deAnima,cap:deRisu,writesofhimself(whichisverypertinenttothis)thatwhenhehadbeenalongtimefasting,thefirstbitsheputinhismouthmadehimlaugh,whichmightcomefromhence;hislungsemptyofbloodforwantofnutriment,wassuddenlyblownupbythefirstjuicethatpassedfromhisstomachtohisheart;orelsethemereimaginationofeatingmightconveyitthither,evenbeforethatofthemeatmightgetthither.
The128thArticle
Oftheoriginaloftears.
Aslaughterisnevercausedbythegreatestjoys,sotearsproceednotfromanextremesadnessbutanindifferentone,andthataccompaniedwith,orfollowedbysomeresentmentoflove,oralsoofjoy.Andtounderstandtheiroriginalwell,itmustbenotedthatalthoughabundanceofvapourscontinuallyissueforthfromwhencetherecomessomuchasfromtheeyes,byreasonofthegreatnessoftheopticnerves,andthemultitudeoflittlearteriesthroughwhichtheycome.Andthatassweatismadeofthevapours,whichissuingoutoftheotherpartsconvertintowateronthesuperficiesofthem,sotearsaremadeofvapoursissuingfromtheeyes.
The129thArticle
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Ofthemannerhowvapoursturnintowater.
NowasIhavewrittenintheMeteors,explainingafterwhatmannerthevapoursoftheairconvertintorain,thatitproceedsfromtheirbeinglessagitated,ormoreabundantthanordinary.SoIbelievethatwhenthosethatissuefromthebodyarefarlessagitatedthanusual,althoughtheyarenotsoabundant,yettheymayconverttowater-whichcausesthecoldsweatsthatsometimesproceedofweaknesswhenamanissick.AndIbelievethatwhentheyaremoreabundant,providedtheybenotwithalmoreagitated,theyalsoconvertintowater;thiscausessweatwhenoneusesexercise.Butthentheeyessweatnot,becausewhilethebodyisexercisedthegreatestpartsofthespiritsgoingintothemuscleswhichservetomoveittheregolessthroughtheopticnervetotheeyes.Anditisbutthesamematterwhichcompoundsthebloodintheveinsorarteries,andthespirits,whenitisinthebrain,nerves,ormuscle,andvapourswhenitissuesoutinthelikenessofair,andlastly,sweat[or]tearswhenitthickensintowateronthesuperficiesofthebodyoreyes.
The130stArticle
Howthatwhichhurtstheeyeexcitesittoweep.
AndIcanseebuttwocausesthatmakethevapours,issuingfromtheeyes,tochangeintotears.Thefirstiswhenthefigureofthepores,throughwhichtheypass,ischangedbyanyaccidentwhatsoever.Forthat,retardingthemotionofthesevapoursandalteringtheirorder,maycausethemtoconvertintowater.So,thereneeds[tobe]onlyastrawintheeyetodrawoutsometears,byreasonthatexcitingpaininit,italtersthedispositionoftheporessothatsomebecomingmorenarrow,thesmallpartsofthevapourspasslessquicklythroughit;andwhereasformerlytheyissuedoutequallydistanttheonefromtheother,andsowhereseparatedtheycometomeetbecausetheorderoftheseporesismolestedbywhichmeanstheyjointogetherandsoconverttotears.
The131stArticle
Howoneweepsforsadness.
Theothercauseissadness,followedbylove,orjoy,orgenerallybyanycause,whichmakestheheartthrustmuchbloodintothearteries.Sadnessisrequisitethereuntobecause,makingthebloodcold,itcontractstheporesoftheeyes.Butbecause,accordingasitcontractsthem,italsodecreasesthequantityofvapours,whereuntotheyshouldallowpassage,thatisnotyetsufficienttoproducetearsunlessthequantityofvapoursbeatthesametimeaugmentedbysomeothercause.Andthereisnothingthatincreasesitmorethanthebloodsentfromtheheartinthepassionoflove.Weseealso,thattheywhoaresaddonotcontinuallyshedtears,butonlybyintervalswhentheymakeanynewreflectionontheobjectstheyaffect.
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The132ndArticle
Ofthegroanswhichaccompanytears.
Andthen,sometimes,thelungstooareblownupallatoncebytheabundanceofbloodwhichgetsintothemanddrivesawaytheairtheycontained,whichbreakingforththroughthegullet,begetsgroansandcrieswhichusuallyaccompanytears.Andthesecriesarecommonlymoresharpthanthosewhichaccompanylaughter,thoughtheybeproducedalmostinthesamemanner.Thereasonwhereofisthatthenerveswhichservetoenlargeorcontracttheorgansofthevoicetomakeitstrongerorsharper,beingjoinedtothosewhichopentheorificesoftheheartinjoy,andcontracttheminsadness,causetheseorganstobedilatedorcontractedatthesametime.
The133rdArticle
Whereforechildrenandoldmenaremostapttoweep.
Childrenandoldmenaremoreapttoweepthantheyofamiddleage,butforseveralreasons.Oldmenweepoft-timesoutofaffectionandforjoy.Forthesetwopassionsjoinedtogethersendmuchbloodtotheheart,andfromthencemanyvapourstotheeyes.Andtheagitationofthesevapoursissoretardedbytheirnaturalcoldnessthattheyareapttoconvertintotearsalthoughnosadnesspreceded.Butifsomeoldmenareapttoweepforvexationtoo,itisnotsomuchthetemperoftheirbodyasthatoftheirmind,whichdisposesthemthereunto.Andthisbefallsonlythosewhoaresoweakthattheysufferthemselvestobeabsolutelyovercomebysmalloccasionsofgrief,fear,orpity.Thesamehappenstochildren,whodonotweepcommonlyforjoy,butratherforsadness,thatunaccompaniedwithlove.Fortheyeverhavebloodenoughtoproducemanyvapours,themotionofwhichbeingretardedbysadness,theyconvertintotears.
The134thArticle
Whereforesomechildrenwaxpaleinsteadofweeping.
Yettherearesomewhowaxpaleinsteadofweepingwhentheyarevexed,whichmaydenoteanextraordinaryjudgementandcourageinthem.Thatis,whenitproceedsfromtheconsiderationofthegreatnessoftheevil,theypreparethemselvesforastrongresistance,astheydowhoareelder.Butitisordinarilyamarkofanillnature;thatis,whenitproceedsfromtheirinclinationtohatred,orfearfollow,fortheyarepassionsthatdiminishthematteroftears.Andonthecontrary,itisseenthatthosewhoarepronetoweepareinclinedtoloveandpity.
The135thArticle
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Ofsighs.
Thecauseofsighsisverydifferentfromthatoftears,thoughit,likethem,presupposessadness.Forwhereasamanisexcitedtoweepwhenthelungsarefullofblood,heisincitedtosighwhentheyarealmostemptyandwhensomeimaginationofhope,orjoyopenstheorificeofthevenousarterywhichsadnesshadcontractedbecausethenthesmallremainderofbloodinthelungs,fallingalltogetherintotheleftsideoftheheartthroughthisvenousartery,anddrivenonbyadesiretoattainthisjoy,whichatthesametimeagitatesallthemusclesofthediaphragmandbreast,theairissuddenlyblownthroughthemouthintothelungstofillupthevacantplaceoftheblood.Andthisiscalledsighing.
The136thArticle
Fromwhenceproceedthepassionswhicharepeculiartocertainmen.
Furthermore,thatImayhereinfewwordssupplyallthatmaybeaddedhereuntoconcerningtheseveraleffectsorcausesofthepassions,Iamcontenttorepeattheprinciple,whereonallthatIhavewrittenofthemisgrounded:towit,thatthereissuchatiebetwixtoursoulandbodythatwhenweoncehavejoinedanycorporealactionwithanythought,oneofthemneverpresentsitselftouswithouttheother;andthattheyarenotalwaysthesameactionswhicharejoinedtothesamethoughts.Forthisissufficienttogiveareasonofallthatanymancanobservepeculiar,eitherinhimselforothers,concerningthismatter,whichhasnotbeenhereexplained.Andforexample,itiseasytoconceivethatthestrangeaversionsofsome,whocannotendurethesmellofroses,thesightofacat,orthelike,comeonlyfromhence;thatwhentheywerebutnewlyalivetheyweredispleasedwithsomesuchlikeobjects,orelsehadafellowfeelingoftheirmother’sresentment,whowassodistastefulwhenshewaswithchild.Foritiscertainthereisanaffinitybetweenthemotionsofthemotherandthechildinherwomb,sothatwhatsoeverisdispleasingtoone,offendstheother.Andthesmellofrosesmayhavecausedsomegreathead-acheinthechild,whenitwasinthecradle;oracatmayhavefrightenedit,andnonetooknoticeofit,northechildsomuchasrememberedit;thoughtheideaofthataversionhethenhadtoroses,oracat,remainimprintedinhisbraintohislife’send.
The137thArticle
Oftheuseofthefiveprecedentpassionsastheyrelatetothebody.
Nowthedefinitionsoflove,hatred,desire,joy,andsadnessarelaiddown,andthecorporealmotionsthatcausethemoraccompanythemtreatedof,wehavenofurthertodo,butconsidertheuseofthem.Concerningwhich,itistobeobserved,thataccordingtotheinstitutionofnaturetheyallrelatetothebody,andarenotgiventothesoul,butasjoinedtoit.Sothattheirnaturaluseistoincitethesoultoconsentandcontributetotheactions,whichmaybeusefultoconservethebody,ormakeitinsomekindmoreperfect.Andinthissensesadnessandjoyarethetwofirstthataresetonwork,forthesoulisimmediatelywarnedofthosethingsthatarehurtfultothebodybythefeelingofpain,
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whichfirstofallproducesthepassionofsadnessinher,thenhatredofthatwhichcausesthispain,andinthethirdplacethedesiretoberidofit.Asalso,thesoulisnotimmediatelyadvertisedofthingsbeneficialtothebody,butbysomekindofticklingwhichexcitingthepassionofjoyinher,breedsafterwardsloveofthatshebelievestobethecauseofit,andatlastdesiretoacquirethatwhichmayeithercausethisjoytocontinueinher,ortoenjoyafterit,anotherlikeit;whichshowsthattheyareallfiveveryusefulinbehalfofthebody.Andindeed,thatsadnessisinsomesortsuperiorto,andmorenecessarythanjoy,andhatethanlove.Becauseitisofmoremomenttorepelthingsnoxiousanddestructive,thantoacquiresuchasaddsomekindofperfection,withoutwhichitispossibletosubsist.
The138thArticle
Oftheirfaults,andthemeanstocorrectthem.
But,thoughthisuseofthepassionsbethemostnaturaltheycanhave,andallirrationalcreaturesregulatetheirlifeonlybycorporealmotionsresemblingthosewhichinususetofollowthem,andwhereuntotheyinciteoursoultoconsent,yetitisnotalwaysgood,seeingtherearemanythingshurtfultothebody,whichatfirstcausenotanysadness,noryetconferjoyandothersbeneficialtoit,thoughatfirsttheybeincommodious.Andbesides,theymostcommonlymaketheevilsandgoodstheyrepresenttous,seemmuchgreaterandweightierthantheyare.Sothattheyinciteustoseekaftertheone,andavoidtheotherwithmorevehemenceandanxietythanisconvenient:asweseebeastsareoftenentrappedbybaits,andtoshunlittleevilstheyprecipitatethemselvesintogreater.Wherefore,weoughttomakeuseofourexperienceandreasontodistinguishgoodfromevil,andknowtheirjustvalue,thatwemaynottakeonefortheother,noraddictourselvestoanythingexcessively.
The139thArticle
Oftheuseofthesamepassions,astheyrelatetothesoul;andfirstoflove.
Thisweresufficient,ifwehadonlyabody,orifthatwereourbetterpart.Butseeingitistheleast,weoughtchieflytoconsiderthepassionsastheyrelatetothesoul,inrespectwhereofloveandhatredproceedfromknowledge,andprecedejoyandsadness,exceptwhenthesetwolastholdtheplaceofknowledgewhereofthosearesorts;andwhenthisknowledgeistrue,thatis,whenthethingsitinclinesustolove,aretrulygood,andthoseitinclinesustohatearetrulyevil,thenloveisincomparablybetterthanhatred,norcanitbetoogreat,orfailtoproducejoy.Isay,thisloveisextraordinar[ily]good;becausejoiningtruegoodstous,itmakesussomuchthemoreperfect.Isayalso,thatitcannotbetoogreat,forwhatthemostexcessivecando,isbuttojoinussoabsolutelytothosegoodsthatweputdistinctionbetweenthelovewebeartothat,andourselves,which,Ibelieve,cannotbeevil.Anditisnecessarilyfollowedbyjoybecauseitrepresentswhatwelove,asagoodbelongingtous.
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The140thArticle
Ofhatred.
Hatred,onthecontrary,cannotbesosmallbutithurts,anditisneverwithoutsadness.Isayitcannotbetoosmallbecausewearenotincitedbyhatredtoanyaction,butwhatwemaybebyloveofthegoodcontrarytoit;atleast,whenthisgoodandevilareenoughunderstood.ForIconfessthatthehatredofevilwhichisnotmanifestedbutbypain,isnecessaryinrespectofthebody.ButIspeakhereofthatwhichproceedsfromamoreclearknowledge,andIattributeitonlytothesoul.Isayalso,thatitisneverwithoutsadness,becauseevilbeingbutaprivation,itcannotbeconceivedwithoutsomerealsubjectwhereinitis,andthereisnothingrealbuthassomegoodnessinit,sothatthehatredwhichmakeusrefrainfromevil,doesalsomakeusrefrainfromthegoodwhereuntoitisannexed;andtheprivationofthisgood,beingrepresentedtooursoulasadefectinher,excitessadness.Forexample,thehatredwhichmakesusrefrainfromtheevilmannersofanyone,doesbythesamemeans,makeusrefrainfromhisconversation,whereinwemightotherwisefindsomegood,whichwearevexedtobedeprivedof.Andsoinallotherkindsofhatredsomesubjectofsadnessmaybeobserved.
The141stArticle
Ofdesire,joy,andsadness.
Fordesire,itisevidentthatwhenitproceedsfromatrueknowledge,itcannotbeevil,provideditbenotimmoderate,andthatthisknowledgeregulateit.Itisevidentalso,thatjoycannotchoosebutbegood,norsadnessbutbeevil,inrespectofthesoul:becauseinthelastconsistalltheinconveniencesthatthesoulreceivesbyevil,andinthefirstalltheenjoymentofgoodbelongingtoher.Sothat,ifwehadnobodies,Idaresay,wecouldnotgiveourselvesuptoomuchtolove,andjoy,nortoomuchshunhatred,andsadness.Butthecorporealmotionsthataccompanythem,maybeallhurtfulltothehealth,whentheyareveryviolent,andontheothersideusefulwhentheyarebutmoderate.
The142ndArticle
Ofjoyandlove,comparedwithsadnessandhatred.
Furthermore,sincehatredandsadnessoughttoberejectedbythesoul,eventhenwhentheyproceedfromatrueknowledge,muchmoreoughttheytobewhentheycomefromanyfalseopinion.Butitmaybedoubtedwhetherloveandjoyaregoodorno,whentheylikewiseareillgrounded.Andmethinks,ifitbeonlyconsideredwhattheyarepreciselyinthemselves,inrespectofthesoul,itmaybesaidthatalthoughthejoybelesssolidandthelovelessadvantageousthanwhentheyhaveabetterfoundation,theyareattheworsttobepreferredbeforesadnessandhatredasillgrounded,sothatintheoccurrencesoflife,
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wherewecannotavoidthehazardofbeingdeceived,wedoalwaysbesttoleantothosepassionswhichtendtowardsgoodthanthosewhichhaverelationtoevil,althoughitbetoshunit.Nay,sometimesafalsejoyisbetterthanasadnessfromatruecause.ButIdarenotsaythesameoflove,inrelationtohatred,forwhenhatredisjust,itremovesusnotfromanythingbutthesubjectwhichcontainstheevilfromwhichitisgoodtobeseparated.Whereasunjustlovejoinsustohurtfulthings,oratleasttosuchasdesirenottobesomuchconsideredbyusastheyare,whichdevoursandabasesus.
The143rdArticle
Ofthesamepassionsastheyrelatetodesire.
AnditmustbeexactlynotedthatwhatInowspeakofthesefourpassionstakesplaceonlywhentheyareconsideredpreciselyinthemselves,andinclineusnottoanyaction.Forseeingtheyexcitedesireinus,bywhoseinterpositiontheyregulateourmanners,itiscertainthatallthosethatcomefromawrongcausemayhurt,andontheotherside,thosethatcomeofajustcausemaybeuseful.Andfurther,thatwhentheyarebothequallyillgrounded,joyiscommonlymorehurtfulthansadness,becausethis,enduingamanwithreserveandwariness,doesinsomesortinclinehimtoprudence,whereastheotherrenderthosewhogivethemselvesupthereuntoinconsiderateandrash.
The144thArticle
Ofdesireswhoseeventsdependonlyonourselves.
Butbecausethesepassionscannotswayustoanyactionsbutbytheinterpositionofthedesirethattheyexcite,itisdesirewhichweoughtpeculiarlytoregulate,andthereinconsiststheprincipalpartofmorality.Now,asIsaidjustnow,itisalwaysgoodwhenitfollowsatrueknowledgesoitcannotchoosebutbebadwhenitisgroundedonanerror.Andmethinks,themostordinaryerrorcommittedindesireiswhenamandoesnotclearlyenoughdistinguishthethingswhichabsolutelydependonourselves,fromthosewhichdonot.Forconcerningthosewhichdependofus,thatisofourfreedisposition,itisenoughtoknowthattheyaregood,[forus]nottodesirethemwithtoomuchvehemence,becauseitisafollowingofvirtuetodothegoodthingsthatdependofus.Anditiscertain,hecannothavetooardentadesireaftervirtue.Besides,whatwethusdesirecannotchoosebutbeaccomplished,sinceitdependingonlyonus,weeverreceivetheplenarysatisfactionweexpect,buttheusualfaulthereinisnotthatwedesiretoomuch,buttoolittle,andthesovereignremedyagainstthatis,asmuchasinuslies,toridthespiritofallkindofdesirelessuseful,thantostrivetoknowclearly,andconsiderwithattention,thegoodnessofthatwhichistobedesired.
The145thArticle
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Ofthosewhichdependmerelyoncauses,andwhatfortune.
Forthosethingswhichdependnotanywaysofus,howgoodsoevertheybe,theyoughtnevertobedesiredwithpassion.Notonlybecausetheymaynotbefall,andbythismeansafflictussomuchthemore,byhowmuchmoretheyweredesired.Butchiefly,becausewhentheypossessourthoughts,theydivertusfrombendingouraffectiontootherthings,theacquisitionwhereofdependsofourselves.Andtherearetwogeneralremediesagainsttheseidledesires;thefirst,generosity,whichIwillspeakofhereafter;thesecondisthatweoughttoreflectonDivineProvidence,andimaginetoourselvesthatitisimpossiblethatanythinghappenotherwisethanthisProvidencehasdeterminedfromalleternitysothatthereisakindoffatality,orirresistiblenecessitytoopposeFortunetodestroyher,asachimeraproceedingonlyfromtheerrorofourunderstandings.Forwecandesirenothingbutwhatwethinkinsomemannerpossible,andwecannotsupposethingswhichdependnotofuspossible,seeingwethinktheydependnotonFortune—thatis,wesupposetheymayhappen,andthelikehashappenedformerly.Now,thisopinionisonlygroundeduponthis,thatwenotunderstandingallthecausescontributorytoeveryeffect,forwhenathingwhichwesupposedtodependonFortunedoesnotfallout,thatshowssomeofthecausesnecessarytoproducewaswanting.Andconsequentlythatitwasabsolutelyimpossibleandthatthelikedidneverhappen,thatis,wherealikecauseofitsproductionwaswanting.Sothathadwenotbeenignorantofthatbefore,weshouldneverhaveimaginedthempossible,norconsequentlyshouldeverhavedesiredthem.
The146thArticle
Ofthosethatdependofusandotherstoo.
Thisvulgaropinionthen,thatthereiswithoutusaFortunewhichcausesthingstofallout,ornottofallout,accordingtoherpleasure,mustbeutterlyrejected.AnditmustbeunderstoodthatallthingsareguidedbyaDivineProvidencewhoseeternaldecreeissoinfallibleandimmutablethatunlessthosethingswhichthesamedecreehaspleasedtoletdependonourfreedisposition,weoughttothink,forourparts,thatnothinghappensbutwhatofnecessitymust,asifitwerefatal,sothatwithoutacrimewecannotdesireitmayhappenotherwise.Butbecausethemostpartofourdesiresextendtotwothingswhichdependnotaltogetheronourselves,noraltogetherelsewhere,weoughtexactlytodistinguishwhatinthemdependsonourselves,thatwemaynotletourdesirerambleanyfartherthanthat.Andforwhatisoverandabove,thoughweshouldesteemthesuccessthereofabsolutelyfatalandimmutablethatourdesirebusynotitselfthereabout,weshouldnotomittoconsiderthereasonswhyitoughtlessormoretobehopedfor,thattheymayservetoregulateouractions.Forifforexample,wehadanybusinessataplacewhitherwemightgotwoseveralways,onewhereofuse[d]tobemuchsaferthantheother,althoughthedecreeofProvidencemaybesuch,thatifwegothatwaywhichisconceivedfastest,weshallnotescaperobbing.Andonthecontrary,wemighthavegonetheotherwaywithoutanydanger,yetweoughtnotthereforetobeindifferentwhichwetake,norrestupontheimmutablefatalityofthisdecree.Butreasonwillsustochoosethewaywhichusedtobesafest,andourdesirehereinoughttobefulfilled,whatsoeverevilbefallusbyfollowingit.Becausethisevil(ormischief)havingbeen,astous,inevitable
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wehavenooccasiontowishtobeexemptedfromitbutonlydothebestourunderstandingcancomprehend,as,Isuppose,wehavedone.Anditiscertainthatwhenamanexerciseshimselfsotodistinguishbetwixtfatalityandfortuneheeasilyhabituateshimselfsotoregulatehisdesires,thatseeingthefulfillingofthemdependsonlyonourselves,theymayalwaysgiveusanabsolutesatisfaction.
The147thArticle
Oftheinterioremotionsofthesoul.
Iwillonlyaddhereoneconsiderationwhichmethinksisveryusefultohinderusfromreceivinganydiscommoditybyourpassions.Itis,thatourgoodandwilldependschieflyofinterioremotions,excitedinthesoulonlybythesoulherself,whereintheydifferfromthesepassions,whicheverdependofsomemotionofthespirits.Andalthoughtheseemotionsofthesoulbeoftenjoinedtothepassionsresemblingthem,theymayalsobeoftenfoundamongotherpassions,andevenspringfromthosethatarecontrarytothem.Forexample,whenahusbandweepsforhisdeceasedwife,whom(asoftitfallsout)itwouldvexhimtoseerestoredtolifeagain,itmaybehisheartisstraightenedbysadness,whichthesolemnityofthefuneralandtheabsenceofapersonwhoseconversationhewasusedto,exciteinhim.And,itmaybesomeremnantsofloveorpity,whichpresentthemselvestohisimagination,drawtruetearsfromhiseyes.Notwithstandingthatinthemeantimehefeelsasecretjoyinthemostinteriorpartofhissoul,whereemotionissostrongthatthesadness,andtearsaccompanyingit,cannotdiminishanyofitsforce.Andwhenwereadstrangeadventuresinabook,orseethempersonatedonastage,itsometimesexcitessadnessinus,sometimesjoy,orlove,orhatred,andgenerallyallthepassions,accordingtothediversityofobjectsthatofferthemselvestoourimagination.Butwithalwetakeadelighttofeelthemexcitedinusandthisdelightisanintellectualjoy,whichmayaswellspringfromsadness,asalltherestofthepassions.
The148Article
Thattheexerciseofvirtueisasovereignremedyagainstthepassions.
Now,forasmuchastheseinterioremotionsdotouchusnearesttothequick,andconsequentlyhavemorepoweroverusthanthepassionstheydifferfrom,whicharemetwithalinthem,itiscertainthatprovidedoursoulhavewherewithaltocontentherinteriorpart,allthetroublesthatcomefromaboard,arenotabletohurther,butratherservetoaugmentherjoyinthat,seeingshecannotbeinjuredbythem,itletsherunderstandherownperfection.Andthatoursoulmaybethuscontented,sheneeddonothingbutexactlyfollowthetrackofvirtue.Forwhosoeverhaslivedsothathisconsciencecannothithimintheteethforfailingtodoallthingswhichhejudgedtobebest(whichisthethingImeanherebyfollowingthetrackofvirtue)hefromthencereceivesasatisfactionsoeffectualtomakehimhappythatthemostviolentassaultsofthepassions,shallneverbestrongenoughtotroublethetranquility[of]hissoul.
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THETHIRDPART
Ofparticularpassions.
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The149thArticle
Onestimationandcontempt.
Nowthesixoriginalpassionsareexplainedwhichareasthekinds(orgenera)whereofalltherestarebutsorts(orspecies).Iwillheresuccinctlyobservewhatthereispeculiarineveryoneoftherest,andIwillkeepstillthesameorderwhereinIhaveformallymarshaledthem.Thetwofirstareestimationandcontempt.For,thoughtheycommonlysignifyonlytheopinionsamanhas,withoutanypassionofthevalueofanything,yetbecausefromtheseopinionsdooftenspringpassionswhichwantpeculiarnames,methinksthesemaybeattributedtothem.Andestimation,asitisapassion,isaninclinationofthesoultorepresentuntoherselfthevalueofthethingesteemed,whichinclinationiscausedbyapeculiarmotionofthespirits,soconveyedintothebrainthattheytherefortifytheimpressionsbelongingtothatpurpose.As,onthecontrary,thepassionofcontemptisaninclinationofthesoultoconsiderthemeannessorsmallnessofwhatitcondemns,causedbythemotionofthespirits,whichfortifytheideaofthissmallness.
The150thArticle
Thatthesetwopassionsarebutsortsofadmiration.
Soboththesepassionsarebutsortsofadmiration.Forwhenweneitheradmirethegreatnessnorsmallnessofanobject,wemakeneithermorenorlessaccountofitthanreasondictatestousweoughttodo,sothatwethenesteemorcondemnitwithoutpassion.Andthoughoft-timesestimationbeexcitedinusbylove,andcontemptbyhatred,thatisnotsoalways,andproceedsonlyfromthis:thatamanismoreorlessinclinedtoconsiderthegreatnessorsmallnessofanobject,ashehasmoreorlessaffectiontoit.
The151stArticle
Thatamanmayesteem,orcondemnhimself.
Now,thesetwopassionsmaygenerallyrelatetoallsortsofobjects,buttheyareespeciallyremarkablewhenwereferthemtoourselves,thatis,whenitisourownmeritthatweeitheresteemorcondemn,andthemotionofthespiritswhichcausethemisthensomanifestthatitevenchangesthecountenance,gesture,gateandgenerallyallthenotionsofthosewhoconceiveabetterorworseopinionofthemselvesthanordinary.
The152ndArticle
Forwhatcauseamanmayesteemhimself.
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Andbecauseoneofthechiefpartsofwisdomistoknowinwhatmanner&forwhatcauseeveryoneoughttoesteemorcondemnhimself,Iwillhereendeavourtogivemyopinionthereof.Iobservebutonethinginuswhichmaygiveusjustcausetoesteemourselves,towit,theuseofourfreedispositionandourempireoverourwills.Foronlytheactionsdependingonthisfreedispositionarethoseforwhichwemayjustlybepraisedorblamed.AnditmakesusinsomemannerlikeuntoGod,bymakingusmastersofourselves,providedwedonotlosetheprivilegesitgivesusbyourunworthiness.
The153rdArticle
Whereingenerosityconsists.
So,Ibelievetruegenerosity,whichcausesamantosethimselfatthehighestratehejustlymay,consistsonlypartlyinknowingthereisnothingwhichtrulyhecancallhisown,unlessthisfreedispositionofhiswills,norwhereforeheoughttobepraisedorblamed,unlessforusingthatwellorill;andpartlyinfeelingaconstant,andfirmresolutioninhimselftouseitwell,thatis,hiswillshallneverbewantingtoundertakeandexecutesuchthingsasheshalljudgetobebest,whichistofollowvirtueabsolutely.
The154thArticle
Thatitrestrainsamanfromcondemningothers.
Thosewhohavethisknowledgeandresentmentofthemselvesareeasilypersuadedthateveryothermanhassuchofhimselftoo,becausethereisnothinginitthatdependsofanythingelse.Whereforetheynevercondemnanybody.Andthoughtheyoft-timesseeothermencommiterrorsthatmaketheirweaknessappear,yettheyareevermoreinclinedtoexcusethanblamethem,andtobelievethattheydoitratherforwantofknowledgethangoodwill.Andastheydonotthinkthemselvesmuchinferiortothosewhohavegreaterestates,honours,noryetmorewit,knowledge,beauty,orgenerallythatsurpasstheminanyotherperfections,sotheydonotesteemthemselvesmuchabovethosewhomtheysurpassbecauseallthesethingsseemverylittleconsiderabletothemincomparisonoftheirgoodwillforwhichonlytheyesteemthemselvesandwhichtheysuppose,is,oratleastmaybe,ineveryotherman.
The155thArticle
Whereinvirtuoushumilityconsists.
Sothemostgeneroususetobemosthumble,andvirtuoushumilityconsistsonlyinthisthatthereflectionwemakeontheinfirmityofourownnature,andthefaultswemayhaveformerlycommitted,orthosewearelike[ly]tocommitwhicharenowhitlessthanthosecommittedbyothers,isthereasonwhywedonotpreferourselvesbeforeanybodybut
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thinkthatothers,whohavetheirfreedispositionaswellaswe,mayuseitaswell.
The156thArticle
Whatthepropertiesofgenerosityareandhowitservesforaremedyagainstallunrulinessofthepassions.
Theywhothusaregenerousarenaturallyaddictedtodogreatthings,andyettoundertakenothingtheyarenotcapableof.Andbecausetheyesteemnothinggreaterthantodogoodtoothermen,andtocondemntheirowninterestonsuchanoccasion,theyareexquisitelycourteous,affable,andofficioustoeveryone.Withal,theyareabsolutelymastersoftheirpassions,especiallyoftheirdesires,jealousyandenvy,becausethereisnothing,theacquisitionwhereofdependsnotonthem,whoseworththeysupposecancountervailaheartydesireofthem,andofhatredagainstmen,becausetheyesteemthemall;andoffear,becausetheconfidenceoftheirownvirtuesecuresthem;andlastlyofwrath,becauselittlevaluingallthingswithoutthemselvestheynevergivetheirenemiessomuchadvantageastoacknowledgethattheyareangrywiththem.
The157thArticle
Ofpride.
Allsuchashaveagoodconceitofthemselvesforanythingelsewhatsoever,havenotarealgenerositybutonlypride,whichisalwaysveryvicious,thoughitbesomuchthemoreasthecauseforwhichamanesteemshimself,ismoreunjust.Andthemostunjustofall,is,whenheisproudfornoreason,thatis,thoughnomancansee(forallthis)anydesertinhimforwhichheshouldbeprized,butonlybecauseworthistrampledon,andheimaginesrenownisnothingbutmereusurpation,hebelievesthattheywhoattributemosttothemselveshavemost.ThisviceissounreasonableandabsurdthatIshouldscarcebelievetherewereanysuchmenwhogavethemselvesupthereunto,ifnobodyhadeverbeenpraisedunjustly.Butflatteryissocommoneverywherethatthereisnomansodeficient,butheoftseeshimselfesteemedforthingswhichmeritnotanypraise,yea,thatevendeserveblame,whichgivesoccasiontothemoreignorantandstupidtofallintothissortofpride.
The158thArticle
Thattheeffectsthereofarecontrarytothoseofgenerosity.
Butwhatsoeverbethecauseforwhichamanesteemshimself,ifitbeoughtelsebutthewillheperceivesinhimselfalwaystousewellhisfreedisposition,fromwhenceIsaidgenerositycame,iteverproducesaprideexceedingblame-worthy,andsodifferentfromthistruegenerosity,thattheeffectswhereofareabsolutelycontrary.Forallothergoods,as
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wit,beauty,riches,honours,&c.usingtobethemoreesteemed,forbeingfoundinfewerpersons,andbeingforthemostpartofsuchanature,thattheycannotbecommunicatedtomany,thereforeproudmenendeavourtoabaseallothermen,andbeingslavestotheirdesire,theirsoulsareincessantlyagitatedwithhatred,envy,jealousy,orwrath.
The159thArticle
Ofdejection.
Fordejection,orvicioushumilityitconsistschieflyinthis:thatamanperceiveshimselfweak,orlittleresolute,and,asifhehadnottheabsoluteuseofhisfreedisposition,hecannotrefrainfromdoingthingswhereofheknowsnotwhetherheshallrepentornoafterwardsthanbesides;thathebelieveshecannotsubsistofhimself,norforgomanythings,whoseacquisitiondependsfromwithouthim.Soitisdirectlyoppositetogenerosity,anditoftbefallsthatmenofameanspiritaremostarrogantandproud,justasthemostgenerousaremostmodest,andhumble.Butwhereasthoseofagenerousspiritalternottheirnaturebyanyprosperityoradversitythatbefallsthem,thosewhoareweakandabjectareonlyguidedbyfortuneandprosperitydoesnotpuffupsohigh,butadversitybringsthemdownaslow.Yea,itisoftenseenthattheyabasethemselvesshamefullytosuchastheyexpectprofitorfearevilfrom,andatthesametimeliftthemselvesupinsolentlyoverthosefromwhomtheyneitherhope,norfearanything.
The160thArticle
Whatthemotionsofthespiritsinthesepassionsis.
Moreover,itiseasytounderstandthatprideanddejectionarenotonlyvicesbutpassions,becausetheiremotionisverypalpableexteriorlyinthosewhoaresuddenlypuffeduporbroughtdownbyanynewoccasion.Butitmaybedoubtedwhethergenerosityandhumility,whicharevirtues,mayalsobepassions,becausetheirmotionsappearless,anditseems,virtuedoesnotsomuchsymbolizewithpassions,asvicedoes.YetIseenoreasonwhythesamemotionofthespiritswhichservestofortifyathoughtwhenithasanillground,shouldnotalsofortifyitwhenithasajustone.Andbecauseprideandgenerosityconsistonlyinthegoodopinionamanhasofhimself,anddifferonlyhereinthattheopinioninoneisunjustintheotherjust,methinkstheymaybeattributedtooneandthesamepassion,whichisexcitedbyamotioncompoundedofadmiration,joy,andlove,aswellthatamanbearstohimselfastothethingforwhichhedoesesteemhimself.Asonthecontrary,themotionthatexciteshumility,whethervirtuousorvicious,iscomposedofadmiration,sadness,andselflove,mixedwithhatredofthosedefectswhichcauseonetobecondemned.AndallthedifferencethatIobserveinthesemotionsisthatthatofadmirationhastwoproperties.Thefirst,thatthesurprisemakesitstrongfromtheverybeginning.Theother,thatitisequalinitscontinuance.Thatis,thespiritscontinuemovingatthesamerateinthebrain.Ofwhichproperties,thefirstisfoundmoreofteninprideanddejectionthaningenerosityorvirtuoushumility.Andontheothersidethelast
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ismoreobservedinthesethanintheothers.Thereasonwhereofis,thatviceproceedscommonlyfromignorance,sothattheywholeastunderstandthemselvesaremostapttogrowmoreproud,orbecomemoreabjectthantheyoughttobe,becauseeverynewthingthatbefallsthemsurprisesthem,andcausesthem,thatattributingittothemselves,theyadmireandesteemorcondemnthemselves,astheyjudgethatwhichisbefallenthemadvantageoustothemornot.Butbecauseassoonasonethinghaselatedthemcomesanotherthatdejectsthem,themotionoftheirpassionisvarious.Contrarily,thereisnothingingenerosity,incompatiblewithvirtuoushumility,noranythingextraneousthatcanalterit.Whereforethemotionsthereofarefirm,constant,andeverlikethemselves.Buttheyproceednotsomuchfromsurprise,becausetheywhointhismanneresteemthemselves,doverywellunderstandthereasonwhytheysoesteemthemselves.Yetitmaybesaidthatthesecausesaresowonderful(towit,thepoweroftheirfreedisposition,whichmakesthemprizethemthemselvesandtheinfirmitiesofthesubjectinwhichthispoweris,whichmakesthemnottovaluethemselvestoohigh)thatasoftenastheyarepresentednew,theywillcausenewadmiration.
The161stArticle
Howgenerositymaybeacquired.
Anditistobenotedthatwhatcommonlyarecalledvirtuesarehabitsinthesoulwhichdisposeittocertainthoughts,sothattheyaredifferentfromthesethoughtsbuttheymayproducethem,andreciprocallybeproducedbythem.Itisalsotobenoted,thatthesethoughtsmaybeproducedonlybythesoul,butitoftbefallsthatsomemotionofthespiritsfortifiesthem,andthentheyareatthesametimeactionsofvirtueandpassionsofthesoul.Sothoughtherebenovirtuewhereunto(methinks)goodbirthsomuchcontributes,asthatwhichcausesamantoesteemhimselfaccordingtohisjustvalue;anditbeeasytobelievethatallsoulswhichGodputsintoourbodiesarenotequallynobleandstrong(whereforeIcalledthisvirtuegenerosity,accordingtotheacceptation*ofourlanguage,ratherthanmagnanimity,theschooltermsthatitmaybethemoreunknown)yetitiscertainthatgoodeducationmuchconducestocorrectthedefectsofourbirth.Andthatifamanbusyhimselffrequentlytoconsiderwhatthisfreedispositionis,andhowgreatadvantagesaccruefromasteadfastresolutiontouseitwell,asontheotherside,howvainandunprofitableallthecaresthatpuzzletheambitiousare,amanmaybyexcitingthepassioninhimself,acquirethevirtueofgenerosity,whichbeingasthekeyofalltheothervirtues,andageneralremedyagainstalltheirregularitiesofpassions,methinksthisconsiderationoughttobeveryseriouslynoted.
*Originalreads“acception”.
The162ndArticle
Ofveneration.
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Veneration,orrespect,isaninclinationofthesoulnotonlytoesteemtheobjectitreverences,butalsotosubmittoitwithsomekindoffear,toendeavourtomakeitbecomegracioustoher.Sothatwebearonlyavenerationtofreecauses,whichweconceiveabletodogoodoreviltous,withoutknowingwhichofthetwotheywilldo.Forwebearloveanddevotionratherthanmerevenerationtothosefromwhomweonlyexpectgood,andwebearhatredtononebutsuchasweonlyexpectevilfrom.Andifweconceivethecauseofthegoodorevilnottobefree,wedonotsubmitourselvesthereuntotogetthegoodwillofit.SowhenthePagansboreavenerationtowoods,springs,mountains,theydidnotproperlyreverencetheseinanimatethings,butthedivinitieswhichtheythoughtpresidedoverthem.Andthemotionofthespiritsthatexcitethispassioniscompoundedofthatwhichexcitesadmirationandthatwhichexcitesfear,whereofIwillspeakhereafter.
The163rdArticle
OfDisdain.
Justso,thatwhichIcalldisdainisaninclinationofthesoultocondemnafreecausebyjudgingthatthoughofitsownnatureitbeabletodoeithergoodorevil,yetitissofarbeneathusthatitcandousneither;andthemotionofthespiritsthatexciteitiscompoundedofthosethatexciteadmirationandsecurityorboldness.
The164thArticle
Oftheuseofthesetwopassions.
Anditiseithergenerosityordeificationandweaknessofspiritthatdeterminethegoodorilluseofthetwopassions.Forbyhowmuchaman’ssoulismorenobleorgenerous,somuchthemoreinclinationhehastogiveeveryonehisown.Andso[he]hasnotonlyanextraordinaryhumilitytowardsGod,butwithoutreluctancebestowsallthehonourandrespectwhichareduetomen,toeachaccordingtotherankandauthorityheholdsintheworld,andcondemnsnothingbutvice.Onthecontrary,theywhoareofameanandweakspiritareapttosininexcess,sometimesbyreverencingandfearingthingsonlyworthyofcontempt,sometimesbyinsolentlydisdainingsuchasdeservetobereverenced.Andtheyoftenslipsuddenlyfromextremeinpietytosuperstition,thenceagainfromsuperstitiontoimpiety,sothatthereisnovicenorirregularityofspiritwhichtheyarenotsubjectto.
The165thArticle
Ofhopeandfear.
Hopeisadispositionofthesoultopersuadeherthatwhatshedesiresshallcometopass,whichiscausedbyapeculiarmotionofthespirits,towit,bythoseofjoyanddesiremixedtogether.Andfearisanotherdispositionofthesoulwhichpersuadesherthatit
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shallnotcometopass.Anditistobenotedthatthoughthesetwopassionsbecontrarytooneanother,yetamanmayhavethembothtogether,towit,whenhefanciestohimselfseveralreasonswhereofsomemakehimconceivetheaccomplishmentofhisdesireiseasy,theothermakeitseemdifficult.
The166thArticle
Ofsecurityanddespair.
Andoneofthesepassionsneveraccompaniesdesire,butitleavesroomfortheother.Forwhenhopeissostrongthatitutterlyexpelsfear,italtersthenaturethereofandiscalledsecurity.Andwhenamanissurethatwhathedesiresshallcometopass,thoughhestillwishesthatitwouldcome,yetheneverthelessceasestobeagitatedwiththepassionofdesirewhichmadehimseekaftertheeventwithanxiety.Inlikemannerwhenfearissoextremethatittakesawayallkindofhope,itconvertsintodespair;andthisdespairfancyingthethingimpossible,clearlyextinguishesdesire,whichonlyisbentonthingspossible.
The167thArticle
Ofjealousy.
Jealousyisasortoffearrelatingtothedesireamanhastokeepthepossessionofsomegood;anditproceedsnotsomuchfromstrengthofreason,whichmakeshimconjecturehemayloseit,asthegreatvaluehesetsonit,whichcauseshimtodiveintotheleastoccasionsofsuspicionandtakethemforveryconsiderablearguments.
The168thArticle
Whereinthispassionmaybelaudable.
Andbecauseamanoughtmorecarefullytokeepgreatgoodthanless,thispassionmaybejustandlaudableonsomeoccasions.Asforexample,acaptainthatguardsaplaceofgreatimportanceoughttobejealousofit,thatis,mistrustallmeanswherebyitmaybetaken.Andanhonestwomanisnottobeblamedforbeingjealousofherhonour,thatis,notonlybewareofdoingill,butalsoavoideventheleastoccasionsofdetraction.
The169thArticle
Whereinitisblameworthy.
Butacovetousmanistobelaughedatwhenheisjealousofhistreasure,thatis,whenhe
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broodsoveritwithhiseyes,andwillneverbefarfromit,lestitshouldbestolenfromhim,formoneyisnotworthkeepingwithsomuchcare.Andamanthatisjealousofhiswifeiscondemnedbecauseitisanevidenceheloveshernotasheshoulddo,andhaseitheranillopinionofhimself,orher.Isayheloveshernotasheshoulddo;forifheboreatruelovetoher,hewouldneverbeinclinedtomistrusther.Butitisnotherwhomheproperlyloves,itisonlythegoodheimaginestoconsistinenjoyingheralonetohimself.Andhewouldnotbeafraidtolosethisgoodifhedidnoteitherconceivehimselfunworthyofit,orhiswifedisloyal.Moreover,thispassionrelatesonlytosuspicionsandmistrusts,forheisnotproperlyjealous,thatendeavourstoshunanevil,whenhehasjustreasontofearit.
The170thArticle
Ofirresolution.
Irresolutionalsoisasortoffear,whichcausingthesoultowaverbetweenseveralactionsthatshemaydoisthecauseshecannotexecuteany,andtherebyshehastimetochoosebeforeshedeterminesonthem.Whereof,truly,somegoodusemaybemadebutwhenitlastslongerthanitought,andittakesupthattimetodebatewhichisrequiredtoact,itisveryevil.Now,Isayitisasortoffear,thoughitmaysofallout,whenamanhaschoiceofmanythingswhosegoodnessisequallyapparent,thathemaybeatastandandirresolute,andyetnotbeafraid.Forthissortofirresolutioncomesonlyfromthesubjectpresented,andnotfromanyemotionofthespirits.Whereforeitisnotapassion,unlessthefearoffailinginhischoiceincreasetheuncertainty.Butthisfearissousual,andsostronginsome,thatoftentimesalthoughtheyhavenotanychoice,andthoughtheyseeonlyonethingtotakeorleave,yetitseizesonthemandcausesthemunprofitablytostopthereandsearchafterothers.Andthenitisanyexcessofirresolution,whichproceedsfromtoogreatadesiretodowell,andanimbecilityintheunderstanding,whichhavingnoclearanddistinctnotions,hasonlyagreatcompanyofconfusedones.Whereforetheremedyagainstthisexcessistoaccustomaman’sselftoframecertainanddeterminatejudgementsconcerningallthingsthatpresentthemselves,andconceivehedoesalwaysdohisdutywhenhedoeswhatheconceivestobebest,thoughitmaybeheconceiveamiss.
The171stArticle
Ofcourageandboldness.
Courage,whenitisapassionandnotahabitornaturalinclination,isacertainheatoragitationwhichdisposesthesoultoaddictherpowerfullytotheexecutionofthethingsshewilldo,ofwhatnaturesoevertheybe.Andboldnessisasortofcouragethatdisposesthesoultotheexecutionofthingsmostdangerous.
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The172ndArticle
Ofemulation.
Andemulationalsoisasortofit,butinanothersense,forcouragemaybeconsideredasakind(orgenus)thatisdividedintoasmaysorts(orspecies)asthereareseveralobjects,andasmanymoreasithascauses.Inthefirstsenseboldnessisasort,intheotheremulation;andthislastisnothingelsebutaheat,whichdisposesthesoultoundertakethingsthatshehopesmaysucceedwithher,becausesheseesthemsucceedwithothers.Andsoitisasortofcouragewhoseexternalcauseisexample.Isaytheexternalcausebecauseitoughtever(besidesthat)tohaveaninternalonewhichconsistsinthis:thatthebodyissodisposed,asdesireandhopearestrongertodriveabundanceofbloodtotheheartthanfearordespairtohinderit.
The173rdArticle
Howboldnessdependsonhope.
Foritistobenotedthatalthoughtheobjectofboldnessbedifficulty,fromwhencecommonlyensuesfear,orevendespair,sothatitisinmostdangerousanddesperateaffairsthatmostboldnessandcourageisrequired.Neverthelesstheremustbesomehope,orelseamanmustbeassuredthattheendhepropoundstohimselfshallsucceedtoopposehimselfvigorouslyagainstthedifficultiesheshallencounter.Butthisendisdifferentfromthisobject,forhecannotbeassuredanddespairingofthesamethingatthesametime.SowhentheDeciiflungthemselvesinthemidstoftheirenemies,andranuponacertaindeath,theobjectoftheirboldnesswasthedifficultyofkeepingtheirlivesinthisaction,ofwhichdifficultytheyutterlydespaired,fortheyweresuretodie.Buttheirendwastoanimatetheirsoldiersbytheirexample,andmakethemwinthevictory,ofwhichtheyhadhope,orelsetheirendwastogetfameaftertheirdeath,whereoftheywereassured.
The174thArticle
Ofcowardiceandfearfulness.
Cowardiceisdirectlyoppositetocourage,andisalanguishingorcoldness,whichhindersthesoulfromaddictingherselftotheexecutionofthingswhichshewoulddoifshewereexemptedfromthispassion.Andfearfulnessoraffright,thecontrarytoboldness,isnotonlyacoldness,butadistractionandastonishmentofthesoulthatrobsherofthepowertoresistevilswhichshethinksarenearher.
The175thArticle
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Oftheuseofcowardice.
Now,althoughIcannotbepersuadedthatnaturehasbestowedonmananypassionthatisalwaysvicious,andhasnotsomegoodandlaudableuse;yetIamverymuchpuzzledtodivinewhatthesetwoaregoodfor.Only,methinks,cowardiceisofsomeusewhenitcausesamantobefreefrompainshemightbeincitedtotake,forreasonsliketruths,ifothermorecertaintruthswhichmakethembejudgedunprofitable,hadnotinvitedthispassioninhim.Forbesidesherexemptionofthesoulfromthesepains,itisthenalsoveryusefultothebody,forthatretardingthemotionofthespirits,ithinderstheforcesthereoffrombeingdissipated.Butiscommonlyveryhurtful,becauseitdivertsthewillfromprofitableactions.Andbecauseitproceedsfromhence,thatamanhasnothope,ordesireenoughtocorrectit,heneedonlyaugmentthesetwopassionsinhimself.
The176thArticle
Oftheuseoffearfulness.
Asforfearfulnessoraffright,Iseenothowitcaneverbelaudable,oruseful.Neitherisitoneparticularpassion,butonlyanexcessofcowardice,astonishment,andfear,whichisalwaysviciousasboldnessisanexcelofcourage,evergood,providedtheendproposedbegood.Andbecausethechiefcauseoffearfulnessissurprise,thereisnobetterwaytoberidofitthantousepremeditation,andprepareoneselfagainstallevents,thefearwhereofmaycausethem.
The177thArticle
Ofremorse.
Remorseofconscienceisasortofsadness,whichcomesfromthescrupleamanhas,thatathinghehasdone,orhasnotdone,isnotgood.Anditnecessarilypresupposesdoubt.Forifhehadbeenabsolutelyassuredthatwhathedidhadbeenevil,hehadrefrainedfromdoingit;sincethewillinclinesusnottoanythingsbutsuchashaveanappearanceofgoodness.Andifhewereassuredthatwhathehasalreadydonewereevilitwouldbreedrepentance,andnotonlyremorse.Now,theuseofthispassionistomakehimexaminewhetherthethinghedoubtsofbegoodornot,andtohinderhimfromdoingitanothertime,ifhebenotassuredthatitisgood.Butbecauseitpresupposesanevil,thebestwaywerenevertobesubjecttofeelit;anditmaybepreventedthesameway,asamanmaybeexemptedofirresolution.
The178thArticle
Ofderision.
Derisionisasortofjoymingledwithhatredwhichproceedsfromthis,thataman
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perceivessomelittleevilinaperson,whereofhethinkshimworthy.Hehatesthisevil,andrejoicestoseeitinonethatisworthyofit.Andwhenthiscomesunexpectedly,thesurpriseofadmirationcauseshimtobreakoutintolaughter,accordingtowhathasformerlybeensaidofthenatureoflaughter.Butthisevilmustbeasmallone:forifitbegreat,itcannotbethoughtthathewhohasitisworthyofit,unlessonebeofaveryillnature,orbearhimagreatdealofhatred.
The179thArticle
Whythemostdefectivemenarecommonlythegreatestderiders.
Anditisseenthattheywhohaveapparentdefects,forexample,whoarelame,one-eyed,crook-backed,orhavereceivedsomeaffrontpublicly,arepeculiarlyinclinedtoderision.Fordesiringtoseeallothermenasmuchdisgracedasthemselves,theyrejoiceattheillsthatbefallthemandthinkthemworthyofit.
The180thArticle
Oftheuseofjesting.
Asformodestjesting,whichwholesomelyreprehendsvicesbymakingthemappearridiculous,soamanlaughnotatthemhimself,norshowanyhatredagainstpersons,itisnotapassionbutabecomingqualityinaman,thatmakesthelivelinessofhisdispositionappear,andthetranquilityofhissoul,whicharemarksofvirtue;andoft-timesthenimblessnessofhiswittoo,inthatheknowshowtosetahandsomeglossonthingshejestsat.
The181stArticle
Oftheuseoflaughterinjesting.
Anditisnotunhandsometolaughatthehearingofanotherman’sjests:nay,perchancetheymaybesuch,thatitweredoltishnessnottolaughatthem.Butwhenamanjestshimself,itismoreseemlytoabstainfromit,thathemaynotseemtobesurprisedbythethingshespeaks,noradmirethedexterityoftheirinvention;andthatcausesthosewhohearthemtobesurprisedsomuchthemore.
The182ndArticle
Ofenvy.
Thatwhichcommonlyiscalledenvyisavicethatconsistsinaperversenessofnature,
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whichcausescertainmentofretatthegoodthattheyseebefallsothermen.ButIhereusethiswordtosignifyapassionwhichisnotalwaysvicious.Envythen,asitisapassion,isasortofsadnessmixedwithhatredwhichcomesfromseeinggoodbetidethosewethinkunworthyofit;whichcannotbethoughtwithreason,butofthegoodsoffortune.For,asforthoseofthesoul,yeaandthebodytoo,seeingamanhasthembybirth,itistobesufficientlyworthyofthem,thathereceivedthemfromGodbeforehewascapabletocommitanyevil.
The183rdArticle
Howitmaybejustorunjust.
Butwhenfortunesendsgoodstoanyonewhereofheistrulyunworthy,andenvyisnotexcitedinusbutbecausenaturally,lovingjustice,wearevexedthatitisnotobservedinthedistributionofthosegoods,itisazealthatmaybeexcusable.Especiallywhenthegoodamanenviesothersisofsuchanaturethatitmayturntoanevilintheirhands,asifitbesomecommandorofficeintheexercisingwhereoftheymaymisdemeanthemselves.Yea,evenwhenhedesiresthatgoodforhimselfandcannotgetitbecauseotherslessworthypossessit.Thismakesthispassionbecomethemoreviolent;andyetitmaybeexcusable,providedthehatredinitrelateonlytotheilldistributionofthethingenvied,andnottothepersonsthatpossess,ordistributeit.Butthereareafewwhoaresojustandgenerousastobearnohatredagainstthosethatpreventthemintheacquisitionofagoodthatisnotcommunicabletomany,andthattheydesireditforthemselves,thoughtheywhoacquireditareasmuchormoreworthyofit.Andwhatismostusuallyenviedisglory.Foralthoughthatofothersdoesnothinderusfromaspiringthereunto,yetitmakestheaccesstoitmoredifficult,andenhancestheprice.
The184thArticle
Fromwhenceitcomesthatenviousmenhavesallowcomplexions.
Besides,thereisnovicesobanefultothefelicityofmanasenvy.For,besidesthatthosewhoaretaintedwithitafflictthemselves,theyalso,totheutmostoftheirpowertroublethedelightofothers.Andtheyhavecommonlysallowcomplexions,thatis,apalemingledwithyellowandblack,andlikebloodinabruise.Whence,envyiscalledinLatin“livor,”whichagreesverywellwithwhathasbeensaidherebeforeofthemotionsofthebloodinsadnessandhatred;forthiscausestheyellowcholercomingfromthelowerpartoftheliver,andtheblackcomingfromthespleen,tospreadfromtheheartthroughthearteriesintoalltheveins;andthatcausesthebloodoftheveinstohavelessheat,andflowmoreslowlythanordinarily,whichissufficienttomakethecomplexionlivid.Butbecausecholer,aswellasyellowasblack,maybealsosentintotheveinsbymanyothercauses,andenvymaynotdriveenoughintothemtoalterthecolourofthecomplexion,unlessitbeexceeding[ly]great,andoflongcontinuanceitoughtnottobethoughtthatallthoseofthiscomplexionarethereuntoinclined.
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The185thArticle
Ofpity.
Pityissortofsadness,mingledwithloveorgoodwilltowardsthosewhomweseesufferanyevilwhereofweesteemthemunworthy.Soitiscontrarytoenvybecauseofitsobject,andderisionbecauseitconsiderstheminanothermanner.
The186thArticle
Whoaremostpitiful.
Thosewhofeelthemselvesveryweakandsubjecttotheadversitiesoffortuneseemtobemoreinclinedtothispassionthananyelse,becausetheyfancytheevilofanotheraspossibletobefallthem,andsotheyaremovedtopityratheroutofthelovetheybearthemselvesthanthattheybeartoothers.
The187thArticle
Howthemostgenerousmenaresensibleofthispassion.
Butnevertheless,theywhoaremostgenerousandhavethegreatestspiritssothattheyfearnotanyeviltothemselves,andholdthemselvesabovethepoweroffortune,arenotexemptedfromcompassionwhentheyseetheinfirmityofothermenandheartheircomplaints.Foritisapartofgenerositytobeargoodwilltoeveryman.Butthesadnessofthispityisnotbitter,andlikethatwhichtragicactionspersonatedonthestagecause,ismoreintheexteriorsandthesenses,thantheinteriorsofthesoul,whichinthemeanwhileissatisfiedtothinkshehasdoneherduty,inthatshehasafellowfeelingwiththeafflicted.Andthereisthisdifferenceinit,thatwhereasthevulgarpitythosewhocomplainbecausetheythinktheillstheysufferareverygrievous,theprincipalobjectofgreatmen’spityistheweaknessofthosethattheyseecomplain;becausetheyesteemnotanyaccidentthatmaybefalltobesogreatanevil,asisthebasenessofthosewhocannotsufferconstantly;andthoughtheyhatethevices,yettheyhatenotthosetheyseesubjecttothem,theyonlypitythem.
The188thArticle
Whothosearethatarenotsensibleofit.
Buttherearenonebutmalignantandenviousspiritswhonaturallyhateallmen,orelsethosewhoaresobelluineandblindedbygoodfortune,ordesperatethroughill,thattheythinknofurtherevilcanbefallthemwhoareinsensibleofpity.
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The189thArticle
Whythispassionexcitesweeping.
Now,amanweepseasilyinthispassionbecauselove,sendingmuchbloodtotheheart,causesmanyvapourstoissuethroughtheeyes;andthecoldnessofsadnessretardingtheagitationofthesevapoursconvertsthemintotears,ashasbeenformerlysaid.
The190thArticle
Ofsatisfactionofoneself.
Thesatisfactionthattheyhave,whoconstantlyfollowthepathsofvirtue,isahabitintheirsoulcalledtranquilityorquietofconscience.Butthatwhichamanacquiresanewwhenhehaslatelydoneanyactionthathethinksgood,isapassion,towit,asortofjoywhichIbelieveisthesoftestofall,becausethecausethereofdependsonlyonourselves.Yetwhenthiscauseisnotjust,thatis,whentheactionsfromwhencewedeductthissatisfactionarenoofconsequence,orelsearevicious,itisridiculousandservesonlytoproduceaprideandimpertinentarrogance,whichmayparticularlybeobservedinthosewhobelievingthemselvestobedevoutareonlyhypocriticalandsuperstitious,thatis,whounderpretenceoffrequentingthechurch,sayingmanyprayers,wearingshorthair,fasting,givingalms,supposetheyareexquisitelyperfect,andimaginetheyareGod’ssointimatefriendsthattheycandonothingthatcandispleasehim;andwhatsoevertheirpassionsdictatetothemisagoodzeal:althoughitsometimedictatetothemthegreatestcrimesthatcanbecommittedbymen,asbetrayingofcitiesmurderingofprinces,exterminatingwholenationsmerelyforthis,thattheyarenotoftheiropinion.
The191stArticle
Ofrepentance.
Repentanceisdirectlycontrarytosatisfactionofoneself.Anditisasortofsadnessproceedingfromabeliefthatamanhasdonesomeevilaction,anditisverybitterbecausethecausecomesonlyfromourselves.Yetnevertheless,thishindersitnotfrombeingveryuseful,whenitistrue,thattheactionwerepentofisevil,andthatwehaveacertainknowledgethereof,becauseitincitesustodobetteranothertime.Butitoft-timescomestopassthatweakspiritsrepentthethingstheyhavedone,notknowingcertainlythattheyareevil.Theypersuadethemselvesso,onlybecausetheyfearitisso,andhadtheydonethecontrary,theyhadrepentedtoo—whichisanimperfectioninthemtobepitied.Andtheremediesagainstthisdefectarethesamethatservetotakeawayirresolution.
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The192ndArticle
Ofgoodwill.
Goodwillisproperlyadesiretoseegoodbefallanyonehasagoodwillto:butIusethiswordheretosignifythiswillasitisexcitedinusbysomegoodactionofhimtowhomwebearit.Forwearenaturallyaddictedtolovethosewhodothingswhichweesteemgood,althoughnogoodcometousbythem.Goodwillinthissenseisasortoflove,notdesire,thoughthedesireofseeinggoodbefallhimwhomwewishwelltoalwaysaccompaniesit.Anditisordinarilyjoinedwithpitybecausethedisgracesthatweseebetidetheunfortunatecauseustoreflectthemoreupontheirdeserts.
The193rdArticle
Ofgratitude.
Gratitudeisalsoasortoflove,excitedinusbysomeactionofhimtowhomweofferit,andwherebywebelievehehasdoneussomegood,oratleasthadanintentiontodoussome.Soitincludesallthatgoodwilldoes,andthisbesides,thatitisgroundedonanactionweareverysensibleof,andwhereofwehaveadesiretomakearequital.Whereforeitisfarmorestrong,especiallyinsoulsneversolittlenobleandgenerous.
The194thArticle
Ofingratitude.
Foringratitude,itisnotapassion,fornatureneverputanymotionofthespiritsinustoexciteit.Butitisonlyavicedirectlyoppositetogratitude,seeingthisisevervirtuous,andoneoftheprincipalbondsofhumansociety.Whereforethisviceappertainstononebutbelluinemen,andthefoolishlyarrogant,whothinkallthingstheirdue;orthesottishwhoreflectnotonthegooddeedstheyreceive;orelsetheweak,andabject,whofeelingtheirowninfirmityandnecessity,baselyseekassistancefromothers,andaftertheyhavereceivedithatethembecausehavingnowilltoreturnthelike,ordespairingevertodoit,andimaginingthewholeworldasmercenaryasthemselves,andthatnonedogoodbutwithhopeofbeingrewardedforit,theythinktheyhavedesiredit.
The195thArticle
Ofindignation.
Indignationisasortofhatredoraversionthatamannaturallybearstothosewhodosomeevil,ofwhatnaturesoeveritbe.Anditisoftenmixedwithenvyorpity,butyettheobjectthereofisaltogetherdifferentfromthem.Forhecarriesanindignationonlyagainstthose
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whodogoodoreviltopersonsunworthyofit.Butheenviesthosewhoreceivethisgood,andpitiesthosewhoreceivethisevil.Itistrue,insomerespectsitiseviltopossessagoodwhereofamanisnotworthy.WhichmaybethereasonwhereforeAristotleandhisfollowerssupposingthatenvyisalwaysavice,havecalledthatindignationwhichisnotvicious.
The196thArticle
Whyitissometimesjoinedwithpityandsometimeswithderision.
Todoanevilisalsoinsomerespectstoreceiveone,fromwhenceitcomesthatsomewiththeirindignationjoinpityandothersderision,accordingastheybearagoodorillwilltowardsthosewhomtheyseecommitfaults.ThusthelaughterofDemocritus,andtheweepingofHeraclitus,mightproceedfromthesamecause.
The197thArticle
Thatitisoftenaccompaniedwithadmiration,andisnotincompatiblewithjoy.
Indignationisalsooft-timesaccompaniedwithadmiration.Forweusetothinkthatallthingsshallbedoneinthesamemannerweconceivetheyoughttobedone,thatis,afterthatmannerwhichweesteemgood.Whereforewhenitfallsoutotherwiseitsurprisesus,andweadmireit.Norisitincompatiblewithjoy,althoughitmostcommonlybejoinedwithsadness.Forwhentheevilwebearanindignationagainstcannothurtus,andweconsiderthatwewouldnotdothelike,itgivesussomedelight.Andthismaybeoneofthecausesoflaughter,whichsometimesaccompaniesthispassion.
The198thArticle
Oftheuseofit.
Furthermore,indignationisobservedtobemoreinthosewhowouldseemvirtuousthanthosewhoreallyare.Foralthoughtheywholovevirtuecannotwithoutsomeaversionlookuponthevicesofothers,theyarepassionateonlyagainstthegreatandextraordinaryones.Foritistobenice,andsquamish[?],tohavemuchindignationforthingsoflittleconcernment;itistobeunjusttohaveanyforthosewhicharenotblameworthy;anditistobeimpertinentandabsurdnottoconfinethispassiontotheactionsofmen,butextendthemtotheworksofGodornature—astheydowhobeingnevercontentedwiththeirconditionorfortunedarecontrolthegovernmentoftheworld,andthesecretsofProvidence.
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The199thArticle
Ofwrath.
Wrathisalsoasortofhatredoraversionagainstthosethathavedoneanyevil,orendeavouredtohurt,notindifferentlyanythingwhatsoever,butparticularlyourselves.Soitcontainsallindignationdoes,andthisbesides,thatitisgroundeduponanactionthatwearesensibleof,andwhereofwehaveadesiretoberevenged.Forthisdesirealmosteveraccompaniesit,andisdirectlyoppositetogratitudeasindignationistogoodwill.Butitis,withoutcompare,moreviolentthantheseotherthreepassionsbecausethedesiretorepelthingshurtful,andberevenged,ismostvehementofall.Itisthisdesirejoinedtoself-lovethatfurnisheswrathwithalltheagitationofbloodthatcourageandboldnesscancause.Andhatredespeciallycasesthecholericbloodthatcomesfromthespleen,andthelittleveinsoftheliver,whichreceivesthisagitation,andgetsintotheheart:orbecauseofitsabundance,andthenatureofthecholerwherewithitismingled,itexcitesasharperandmoreardentheatthancanbeexcitedthereineitherbyloveorjoy.
The200thArticle
Whereforethosewhomitcausestoblusharelesstobefearedthantheywhomitcausestowaxpale.
Andtheexteriorsignsofthispassionaredifferent,accordingtotheseveraltempersofmen,andthevarietyofotherpassionsthatmakeituporjoinwithit.Sosomeareseentowaxpale,ortremble,whentheyareinwrath;othersblushorweep.Anditisusuallythoughtthatthewrathofthosewhowaxpaleismoretobefearedthanofthosewhoblush.Thereasonwhereofisthatwhenamanwillnot,orcannotrevengehimselfwithoughtbutlooksorwords,hesetsallhisheatandstrengthonworkattheveryfirst,whenheismoved,besidesthatsometimessorrowandself-pitythathecannotrevengehimselfanyotherway,occasionsweeping.Andonthecontrary,theywhoreservethemselvesanddetermineonagreaterrevengebecomesadinregardtheythinktheyoughttobesofortheactionthatincensesthem.Andtheysometimesalsofeartheevilsthatensuetheresolutiontheyhavetaken;whichmakestheminstantlybecomepale,cold,andtrembling.Butafterwardswhentheycometoexecutetheirrevenge,theyaresomuchthemoreheated,astheywereatfirstcooled,asweseeaguesthatbeginwithcoldfitsareusuallytheviolentest.
The201stArticle
Thatofthesetwosortsofwrath,theywhohavemostgoodnessaremostsubjecttothefirst.
Thisinformsusthattwosortsofwrathmaybedistinguished;onesuddenandexteriorlymanifest,butyetofsmallefficacy,andeasilyappeased;theothernotsoapparentatfirst,
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butthatgnawsmoreontheheart,andhasmoredangerouseffects.Thosewhohavemuchgoodnessandlovearethemostsubjecttothefirst;foritproceedsnotfromanydeephatred,butfromasuddenaversionthatsurprisesthembecausebeingaddictedtoimaginethatallthingsoughttobecarriedthewaytheyconceivetobebest,assoonasanythingfallsoutotherwisetheyadmireitandareangryatit,oftentimestoo,whenthethingconcernsnottheminparticular,becausebeingfullofaffection,theyinterestthemselvesinthebehalfofthosetheylove,asifitwereforthemselves;sowhatwouldonlybeanoccasionofindignationtoanotheristothemofwrath;andbecausetheirinclinationtolovemakesthemalwayshaveagreatdealofheatandbloodintheheart,theaversionthatsurprisesthemthatdrivesneversolittlecholerthither,causesimmediatelyagreatemotioninthisblood.Butthisemotionisnotlastingbecausethestrengthofthesurprisecontinuesnotandassoonastheyperceivethattheoccasionthatincensesthemoughtnottohavemovedthemso,theyrepentthereof.
The202ndArticle
Thatweakandmeansoulssufferthemselvesmosttobeswayedwiththeother.
Theothersortofwrath,whereinhatredandsadnesspredominates,isnotatfirstsoapparent,unlessthatitmaybeitmakethefacelookpale.Butthestrengththereofisincreasedbylittleandlittlebytheagitationwhichanardentdesireofrevengeexcitesintheblood,whichbeingmixedwithcholerdriventotheheartfromthelowerpartoftheliver,andthespleen,excitesthereinaverysharpandprickingheat.Andasthemostgeneroussoulsarefullestofgratitude,sotheywhoareproudest,meanest,andlowestgivethemselvesupmosttothissortofwrath.Forinjuriesappearsomuchthegreateraspridemakesamanesteemhimselfhigher;andalsoseeinghowmuchmoreamanesteemsthegoodstheydisposehimof,whichhevaluesthemore,thelowerandmeanerthathissoulisbecausetheyareextraneous.
The203rdArticle
Thatgenerosityisaremedyagainsttheexcessesthereof.
Besides,althoughthispassionbeusefultoconfervigouronustorepelinjuries,nevertheless,thereisnotanyone,whoseexcessesoughttobeavoidedwithmorecare.Becausebydisturbingthejudgement,theyoft-timescauseamantocommitfaults,whereofheafterwardsrepents.Yes,andsometimeshinderhimfromrepellinginjuriessowellashemighthavedone,hadhehadlessemotion.Butasnothingmakesitmoreexcessivethanpride,soIbelieve,generosityisthebestremedyagainsttheexcessesofit.Becausemakingamanesteembutverylittleallsuchgoodsasmaybetakenaway,andontheothersidehighlyvaluethelibertyandabsoluteempireoverhimself,whichheceasestohavewhenanythingcanoffendhim,itmakeshimonlybestowcontempt,oratthemostindignationontheinjuriesothersusetobeoffendedat.
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The204thArticle
Ofglory.
WhatIherecallgloryisasortofjoy,groundedonself-love,andcomesfromanopinionorhopeamanhastobepraisedbysomeothers.Soitdiffersfrominwardsatisfaction,whichproceedsfromanopinionofhavingdoneagoodaction.Foramanisoftenapplaudedforthingsthatarenotbelievedtobegood,andblamedforthosethatarebelievedtobebetter.Butbothofthemaresortsofself-estimations,aswellassortsofjoy,foritisanoccasionforamantoesteemhimselftoseethatheisesteemedbyothers.
The205thArticle
Ofshame.
Onthecontrary,shameisasortofsadnessgroundedalsoonself-love,andproceedsfromanopinion,orafearamanhastobeblamed.Itisbesides,asortofmodesty,orhumilityandmistrustofoneself.Forwhenamanesteemshimselfsohighlythathecannotimagineanyonecancondemnhim,hecannoteasilybeashamed.
The206thArticle
Oftheuseofthesetwopassions.
Now,thereisthesameuseofgloryandshame,inthattheyinciteustovirtue,onebyhope,theotherbyfear.Itisonlyneedfultoinstructthejudgement,concerningwhatistrulyblameworthyorlaudable,nottobeashamedofwell-doingandnottoboastofvicesasmanydo,butitisnotgoodabsolutelytodivestourselvesofthesepassions,astheCynicsdidheretofore.Foralthoughthepeoplejudgeverywaywardly,yetsincewecannotlivewithoutthem,andthatitbehovesustobeesteemedbythem,weoughtoftentimestofollowtheiropinionsratherthanourown,concerningtheexteriorpartofouractions.
The207thArticle
Ofimpudence.
Impudencewhichisacontemptofshame,andoftofglory,isnotapassionbecausethereisnotanypeculiarmotioninusthatexcitesit.Butitisaviceoppositetoshame,andalsotoglory,whileeitherofthemaregood,asingratitudeisoppositetogratitude,andcrueltytopity.Andthechiefcauseofimpudencecomesfromoftenreceivinggreataffronts;forthereisnonewhenheisyoungbutimaginesthatpraiseisagood,andinfamyanevil,muchmoreimportanttolifethanexperiencefindstheyare.Whenhavingreceivedsomeeminentaffronts,amanseeshimselfutterlydegradedofhonour,andcondemnedby
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everyone;whereforetheybecomeimpudent,andmeasuringgoodandevilonlybytheconveniencesofthebody,theyseethattheyenjoythemafterwardsaswell,yea,andsometimesbetter,becausetheyareeasedofmanyhardships,whereuntohonourobligedthem.Andifthelossoftheirestatebejoinedtotheirdisgrace,yettherearecharitablepeoplewhowillgivethemsome.
The208thArticle
Ofdistaste.
Distasteisasortofsadness,proceedingfromthesamecausewhereofjoycamebefore.Forwearesomadeupthatthemostpartofthethingsweenjoyareonlygoodtousforaseason,andafterwardsbecomeincommodious.Whichespeciallyappearsindrinkingandeating,whichareonlyusefulwhileamanhasastomach,andtroublesomewhenhehasnomore;andbecausetheythenleavetobepleasanttothetaste,thispassioniscalleddistaste.
The209thArticle
Ofsorrow.
Sorrowisalsoasortofsadness,whichhasapeculiarbitternessinthatitiseverjoinedtosomedespairandremembranceofthedelightwetookinenjoyingit.Forweareneversorryforanygoodsbutthosewehaveenjoyedandwhicharesolostthatwehavenohopetorecoverthematthattime,andinthatmanneraswesorrowforthem.
The210thArticle
Oflightheartedness.
Lastly,thatwhichIcalllightheartednessisasortofjoy,whichhasthisthingpeculiartoitself,thatthesweetnessofitisaugmentedbytheremembranceofmisfortunessuffered,whereofamanfeelshimselfeasedasifhefelthimselfdischargedofaheavyburdenhehadlongbornonhisshoulders.AndIseenothingveryremarkableinthesethreepassions;norhaveIplacedthemhere,buttofollowthemethodofmyformerenumeration.But,methinks,thisenumerationwasusefultoshowthatwehavenotomittedany,whichwasworthyofpeculiarconsideration.
The211thArticle
Ageneralremedyagainstthepassions.
Andnowweknowthemall,wehavelessreasontofearthemthanwehadbefore.Forwe
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seethatnaturallytheyareallgood,andthatweoughttoavoidonlytheilluseofthem,ortheirexcesses,forwhichtheremediesIhavelaiddownmaysuffice,ifeverymanwerecarefulenoughtopractisethem.ButbecauseIhaveputpremeditationandindustryamongtheseremedies,wherebythedefectsofnaturemaybecorrectedbyusingtoseparatethemotionsoftheblood&spiritsinoneselffromthethoughtswherewiththey[are]use[d]tobe[ing]joined.Iconfess,fewmenarethuspreparedagainstallencounters,andthatthesemotionsexcitedinthebloodbytheobjectsofpassionsdosoimmediatelyfollowthemereimpressionsinthebrainandthedispositionoftheorgans.Althoughthesoulbenowaycontributorythatnohumanwisdomisabletoresistthemwhenoneisnotenoughpreparedso,manycannotrefrainfromlaughingwhentheyaretickled,thoughtheytakenodelightinit.Fortheimpressionandsurpriseofjoythathasmadethemlaughformerlyonthesameoccasion,beingawakenedintheirfancy,makestheirlungsbeblownuponasuddenwhethertheywillornobythebloodthattheheartsendsthither.Sotheywhoaremuchaddictedbynaturetotheemotionsofjoy,orpity,orcheerfulness,orwrath,cannotrefrainfromswooning,weeping,trembling,orhavingthebloodstirredasiftheyhadafever,whentheirfancyisthoroughlysensiblebyanobjectofanyofthesepassions.Butwhatmaybedoneonsuchanoccasion,andwhatIthinktolaydownhereasthemostgeneralremedy,andtheeasiesttobepractised,againstallexorbitancesofthepassions,isthatwhenamanperceiveshisbloodthusmoved,heoughttobewaryandrememberthatwhatsoeverispresentedtoourimaginationtendstothedelusionofthesoul,andmakesreasonsthatservetopersuadetheobjectofpassionsappearfarstrongerthantheyare,andthosewhichservetodissuade,farweaker.Andwhenpassionpersuadesthings,theexecutionwhereofadmitsofsomedelay,hemustabstainfromgivinghisjudgementthereonimmediately,anddiverthimselffromittootherthoughts,untiltime,andrest,havewhollyallayedtheemotionintheblood.Andlastly,whenitincitestoactions,concerningwhichresolutionsareinstantlytobetaken,thewillmustpeculiarlydedicateitselftoconsiderandfollowthereasonsrepugnanttothosewhichthepassionrepresents,althoughtheyappearlessweighty.Aswhenamanissuddenlyassaultedbyanenemy,occasiondoesnotgivehimleavetowasteanytimeindebate.Butwhatitseems,thosewhoareaccustomedtomakeareflectionontheirownactionsmaydo,thatis,whentheyfeelthemselvesstruckwithanaffrighttheywillendeavourtodiverttheirthoughtsfromtheconsiderationofthedanger,byrepresentingtothemselvesthereasonswhereforethereismoresafetyandhonourinresistancethanflight.Andonthecontrary,whentheyfeelthedesireofrevengeandwrathincitethemtorushinconsideratelyonthosewhobesetthem,theyshouldcalltomindthatisindiscretiontodestroythemselveswhentheymaybesavedwithoutdishonour.Andiftherebetoomuchodds,itisbettertomakeahandsomeretreat,ortakequarter,thansavagelytoexposethemselvestoacertaindeath.
The212thArticle
Thatfromthemaloneallthegoodandevilofthislifedepends.
Nowthesoulmayhaveherdelightsdistinctlybyherself,butforthosewhicharecommontoherwiththebody,theyabsolutelydependonthepassions,sothatthosemenwhomtheymovemostmaybeapttotastemostsweetnessinthislife.Itistrue,theymayalsofindthe
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mostbitterness,whentheydonotunderstandhowtoemploythemwell,andfortuneisadversetothem.Butwisdomishereinespeciallyrequisite,thatitteachussotomakeourselvesmastersofthem,andmanagethemwithsomuchdexterity,thattheevilstheycausemaybeeasilyendured,andwemayevenextractjoyfromthemall.