Leviathan by Thomas Hobbes (general ebook reader txt) 📖

know whether they will hurt us, or not.

 

Contempt

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

 

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

 

Good Evill

But whatsoever is the object of any mans Appetite or Desire; that is it, which he for his part calleth Good: And the object of his Hate, and Aversion, evill; And of his contempt, Vile, and Inconsiderable.

For these words of Good, evill, and Contemptible, are ever used with relation to the person that useth them: There being nothing simply and absolutely so; nor any common Rule of Good and evill, to be taken from the nature of the objects themselves; but from the Person of the man (where there is no Commonwealth;) or, (in a Commonwealth,) From the Person that representeth it; or from an Arbitrator or Judge, whom men disagreeing shall by consent set up, and make his sentence the Rule thereof.

 

Pulchrum Turpe

Delightfull Profitable

Unpleasant Unprofitable

The Latine Tongue has two words, whose significations approach to those of Good and Evill; but are not precisely the same; And those are Pulchrum and Turpe. Whereof the former signifies that, which by some apparent signes promiseth Good; and the later, that, which promiseth evill. But in our Tongue we have not so generall names to expresse them by. But for Pulchrum, we say in some things, Fayre; in other Beautifull, or Handsome, or Gallant, or Honourable, or Comely, or Amiable; and for Turpe, Foule, Deformed, Ugly, Base, Nauseous, and the like, as the subject shall require; All which words, in their proper places signifie nothing els, but the Mine, or Countenance, that promiseth Good and evill.

So that of Good there be three kinds; Good in the Promise, that is Pulchrum; Good in Effect, as the end desired, which is called Jucundum, Delightfull; and Good as the Means, which is called Utile, Profitable; and as many of evill: For evill, in Promise, is that they call Turpe; evill in Effect, and End, is Molestum, Unpleasant, Troublesome; and evill in the Means, Inutile, Unprofitable, Hurtfull.

 

Delight Displeasure

As, in Sense, that which is really within us, is (As I have sayd before) onely Motion, caused by the action of externall objects, but in apparence; to the Sight, Light and Colour; to the Eare, Sound; to the Nostrill, Odour, &c: so, when the action of the same object is continued from the Eyes, Eares, and other organs to the Heart; the real effect there is nothing but Motion, or Endeavour; which consisteth in Appetite, or Aversion, to, or from the object moving. But the apparence, or sense of that motion, is that wee either call DELIGHT, or TROUBLE OF MIND.

 

Pleasure Offence

This Motion, which is called Appetite, and for the apparence of it Delight, and Pleasure, seemeth to be, a corroboration of Vitall motion, and a help thereunto; and therefore such things as caused Delight, were not improperly called Jucunda, (A Juvando,) from helping or fortifying; and the contrary, Molesta, Offensive, from hindering, and troubling the motion vitall.

 

Pleasure therefore, (or Delight,) is the apparence, or sense of Good; and Molestation or Displeasure, the apparence, or sense of evill.

And consequently all Appetite, Desire, and Love, is accompanied with some Delight more or lesse; and all Hatred, and Aversion, with more or lesse Displeasure and Offence.

 

Pleasures Of Sense

Pleasures Of The Mind

Joy Paine Griefe

Of Pleasures, or Delights, some arise from the sense of an object Present; And those may be called Pleasures Of Sense, (The word Sensuall, as it is used by those onely that condemn them, having no place till there be Lawes.) Of this kind are all Onerations and Exonerations of the body; as also all that is pleasant, in the Sight, Hearing, Smell, Tast, Or Touch; Others arise from the Expectation, that proceeds from foresight of the End, or Consequence of things; whether those things in the Sense Please or Displease: And these are Pleasures Of The Mind of him that draweth those consequences; and are generally called JOY.

In the like manner, Displeasures, are some in the Sense, and called PAYNE; others, in the Expectation of consequences, and are called GRIEFE.

 

These simple Passions called Appetite, Desire, Love, Aversion, Hate, Joy, and griefe, have their names for divers considerations diversified.

As first, when they one succeed another, they are diversly called from the opinion men have of the likelihood of attaining what they desire.

Secondly, from the object loved or hated. Thirdly, from the consideration of many of them together. Fourthly, from the Alteration or succession it selfe.

 

Hope

For Appetite with an opinion of attaining, is called HOPE.

 

Despaire

The same, without such opinion, DESPAIRE.

 

Feare

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

 

Courage

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

 

Anger

Sudden Courage, ANGER.

 

Confidence

Constant Hope, CONFIDENCE of our selves.

 

Diffidence

Constant Despayre, DIFFIDENCE of our selves.

 

Indignation

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

 

Benevolence

Desire of good to another, BENEVOLENCE, GOOD WILL, CHARITY.

If to man generally, GOOD NATURE.

 

Covetousnesse

Desire of Riches, COVETOUSNESSE: a name used alwayes in signification of blame; because men contending for them, are displeased with one anothers attaining them; though the desire in it selfe, be to be blamed, or allowed, according to the means by which those Riches are sought.

 

Ambition

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

 

Pusillanimity

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

 

Magnanimity

Contempt of little helps, and hindrances, MAGNANIMITY.

 

Valour

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

 

Liberality

Magnanimity in the use of Riches, LIBERALITY

 

Miserablenesse

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

 

Kindnesse

Love of Persons for society, KINDNESSE.

 

Naturall Lust

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

 

Luxury

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

 

The Passion Of Love

Jealousie

Love of one singularly, with desire to be singularly beloved, THE PASSION OF LOVE. The same, with fear that the love is not mutuall, JEALOUSIE.

 

Revengefulnesse

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

 

Curiosity

Desire, to know why, and how, CURIOSITY; such as is in no living creature but Man; so that Man is distinguished, not onely by his Reason; but also by this singular Passion from other Animals; in whom the appetite of food, and other pleasures of Sense, by praedominance, take away the care of knowing causes; which is a Lust of the mind, that by a perseverance of delight in the continuall and indefatigable generation of Knowledge, exceedeth the short vehemence of any carnall Pleasure.

 

Religion Superstition

True Religion

Feare of power invisible, feigned by the mind, or imagined from tales publiquely allowed, RELIGION; not allowed, superstition.

And when the power imagined is truly such as we imagine, TRUE RELIGION.

 

Panique Terrour

Feare, without the apprehension of why, or what, PANIQUE TERROR; called so from the fables that make Pan the author of them; whereas in truth there is always in him that so feareth, first, some apprehension of the cause, though the rest run away by example; every one supposing his fellow to know why. And therefore this Passion happens to none but in a throng, or multitude of people.

 

Admiration

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

 

Glory Vaine-glory

Joy, arising from imagination of a man’s own power and ability, is that exultation of the mind which is called GLORYING: which, if grounded upon the experience of his own former actions, is the same with Confidence: but if grounded on the flattery of others, or onely supposed by himselfe, for delight in the consequences of it, is called VAINE-GLORY: which name is properly given; because a well-grounded Confidence begetteth attempt; whereas the supposing of power does not, and is therefore rightly called Vaine.

 

Dejection

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

 

The Vaine-glory which consisteth in the feigning or supposing of abilities in ourselves, which we know are not, is most incident to young men, and nourished by the Histories or Fictions of Gallant Persons; and is corrected often times by Age, and Employment.

 

Sudden Glory Laughter

Sudden glory, is the passion which maketh those Grimaces called LAUGHTER; and is caused either by some sudden act of their own, that pleaseth them; or by the apprehension of some deformed thing in another, by comparison whereof they suddenly applaud themselves. And it is incident most to them, that are conscious of the fewest abilities in themselves; who are forced to keep themselves in their own favour, by observing the imperfections of other men. And therefore much Laughter at the defects of others is a signe of Pusillanimity. For of great minds, one of the proper workes is, to help and free others from scorn; and compare themselves onely with the most able.

 

Sudden Dejection Weeping

On the contrary, Sudden Dejection is the passion that causeth WEEPING; and is caused by such accidents, as suddenly take away some vehement hope, or some prop of their power: and they are most subject to it, that rely principally on helps externall, such as are Women, and Children. Therefore, some Weep for the loss of Friends; Others for their unkindnesse; others for the sudden stop made to their thoughts of revenge, by Reconciliation. But in all cases, both Laughter and Weeping, are sudden motions; Custome taking them both away.

For no man Laughs at old jests; or Weeps for an old calamity.

 

Shame Blushing

Griefe, for the discovery of some defect of ability is SHAME, or the passion that discovereth itself in BLUSHING; and consisteth in the apprehension of some thing dishonourable; and in young men, is a signe of the love of good reputation; and commendable: in old men it is a signe of the same; but because it comes too late, not commendable.

 

Impudence

The Contempt of good reputation is called IMPUDENCE.

 

Pitty

Griefe, for the calamity of another is PITTY; and ariseth from the imagination that the like calamity may befall himselfe; and therefore is called also COMPASSION, and in the phrase of this present time a FELLOW-FEELING: and therefore for Calamity arriving from great wickedness, the best men have the least Pitty; and for the same Calamity, those have least Pitty, that think themselves least obnoxious to the same.

 

Cruelty

Contempt, or little sense of the calamity of others, is that which men call CRUELTY; proceeding from Security of their own fortune.

For, that any man should take pleasure in other mens’ great harmes, without other end of his own, I do not conceive it possible.

 

Emulation Envy

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