Thomas Hobbes

“ EMULATION is grief arising from seeing one's self exceeded or excelled by his concurrent, together with hope to equal or exceed him in time to come, by his own ability. But, ENVY is the same grief joined with pleasure conceived in the imagination of some ill fortune that may befall him. ”

“ The expression of vain glory is that we call a wish, which some of the Schoolmen, mistaking for some appetite distinct from all the rest, have called velleity, making a new word, as they made a new passion which was not before. Signs of vain glory in the gesture, are imitation of others, counterfeiting attention to things they understand not, affectation of fashions, captation of honour from their dreams, and other little stories of themselves, from their country, from their names, and the like. ”

“ And this is the idea of the then noted love of Socrates wise and continent, to Alcibiades young and beautiful; in which love, is not sought the honour, but issue of his knowledge; contrary to common love, to which though issue sometimes follow, yet men seek not that, but to please, and to be pleased. ”

“ GLORY, or internal gloriation or triumph of the mind, is that passion which proceedeth from the imagination or conception of our own power, above the power of him that contendeth with us. The signs whereof, besides those in the countenance, and other gestures of the body which cannot be described, are, ostentation in words, and insolency in actions; and this passion, by them whom it displeaseth, is called pride: by them whom it pleaseth, it is termed a just valuation of himself. ”

“ MAGNANIMITY is no more than glory, of which I have spoken in the first section; but glory well grounded upon certain experience of power sufficient to attain his end in open manner. And PUSILLANIMITY is the doubt of that; whatsoever therefore is a sign of vain glory, the same is also a sign of pusillanimity. for sufficient power maketh glory a spur to one's end. To be pleased or displeased with fame true or false, is a sign of the same, because he that relieth upon fame, hath not his success in his own power. ”

“ HOPE is expectation of good to come, as fear is the expectation of evil: but when there be causes, some that make us expect good, and some that make us expect evil, alternately working in our minds: if the causes that make us expect good, be greater than those that make us expect evil, the whole passion is hope ”

“ The appetite which men call LUST, and the fruition that appertaineth thereunto, is a sensual pleasure, but not only that; there is in it also a delight of the mind: for it consisteth of two appetites together, to please, and to be pleased; and the delight men take in delighting, is not sensual, but a pleasure or joy of the mind, consisting in the imagination of the power they have so much to please. But this name lust is used where it is condemned: otherwise it is called by the general word love; for the passion is one and the same indefinite desire of the different sex, as natural as hunger. ”

“ The passion contrary to glory, proceeding from apprehension of our own infirmity, is called HUMILITY by those by whom it is approved; by the rest, DEJECTION and poorness; which conception may be well or ill grounded. If well, it produceth fear to attempt any thing rashly; if ill, it may be called vain fear, as the contrary is vain glory, and consisteth in fear of the power, without any other sign of the act to follow, as children fear to go in the dark, upon imagination of spirits, and fear all strangers as enemies. ”

“ For the same cause women are more apt to weep than men, as being not only more accustomed to have their wills, but also to measure their power by the power and love of others that protect them. Men are apt to weep that prosecute revenge, when the revenge is suddenly stopped or frustrated by the repentance of the adversary; and such are the tears of reconciliation. Also pityful men are subject to this passion upon the beholding of those men they pity, and suddenly remember they cannot help. ”

“ To endeavour is appetite. To be remiss is sensuality. To consider them behind is glory. To consider them before is humility. To lose ground with looking back vain glory. To be holden, hatred. To turn back, repentance. To be in breath, hope. To be weary despair. To endeavour to overtake the next, emulation. To supplant or overthrow, envy. To resolve to break through a stop foreseen courage. To break through a sudden stop anger. To break through with ease, magnanimity. To lose ground by little hindrances, pusillanimity. To fall on the sudden is disposition to weep. ”

“ There is yet another passion sometimes called love, but more properly good will or CHARITY. There can be no greater argument to a man of his own power, than to find himself able, not only to accomplish his own desires, but also to assist other men in theirs: and this is that conception wherein consisteth charity. ”

“ This imagination of our power and worth, may be an assured and certain experience of our own actions, and then is that glorying just and well grounded, and begetteth an opinion of increasing the same by other actions to follow; in which consisteth the appetite which we call ASPIRING, or proceeding from one degree of power to another. The same passion may proceed not from any conscience of our own actions, but from fame and trust of others, whereby one may think well of himself, and yet be deceived; and this is FALSE GLORY, and the aspiring consequent thereto procureth ill-success. ”

“ TRUST is a passion proceeding from belief of him from whom we expect or hope for good, so free from doubt that upon the same we pursue no other way. And distrust, or diffidence, is doubt that maketh him endeavour to provide himself by other means. And that this is the meaning of the words trust and distrust, is manifest from this, that a man never provideth himself by a second way, but when he mistrusteth that the first will not hold.
10. PITY is imagination or fiction of future calamity to ourselves, proceeding from the sense of another man's present calamity ”

“ For the evil that happeneth to an innocent man, may happen to every man. But when we see a man suffer for great crimes, which we cannot easily think will fall upon ourselves, the pity is the less. And therefore men are apt to pity those whom they love: for, whom they love, they think worthy of good, and therefore not worthy of calamity. ”

“ But there is a great difference between the desire of a man indefinite, and the same desire limited ad hanc; and this is that love which is the great theme of poets. But notwithstanding their praises, it must be defined by the word need; for it is a conception of the need a man hath of that one person desired. The cause of this passion is not always, nor for the most part, beauty, or other quality, in the beloved, unless there be withal hope in the person that loveth: which may be gathered from this: that in great difference of persons, the greater have often fallen in love with the meaner ”

“ Forasmuch as all knowledge beginneth from experience, therefore also new experience is the beginning of new knowledge, and the increase of experience the beginning of the increase of knowledge; whatsoever therefore happeneth new to a man, giveth him hope and matter of knowing somewhat that he knew not before. And this hope and expectation of future knowledge from anything that happeneth new and strange, is that passion which we commonly call ADMIRATION; and the same considered as appetite, is called curiosity, which is appetite of knowledge. ”

“ But the affection wherewith men many times bestow their benefits on strangers, is not to be called charity, but either contract, whereby they seek to purchase friendship; or fear, which maketh them to purchase peace. The opinion of Plato concerning honourable love, delivered (according to his custom, in the person of Socrates) in the dialogue intituled Convivium, is this: that a man full and pregnant with wisdom, or other virtue, naturally seeketh out some beautiful person, of age and capacity to conceive, in whom he may, without sensual respects, engender and produce the like. ”

“ As in the discerning faculties, man leaveth all community with beasts at the faculty of imposing names; so also doth he surmount their nature at this passion of curiosity. For when a beast seeth anything new or strange to him; he considereth it so far only as to discern whether it be likely to serve his turn, or hurt him, and accordingly approacheth nearer it, or flieth from it; whereas man, who in most events remembereth in what manner they were caused and begun, looketh for the cause and beginning of everything that ariseth new unto him. ”

“ This passion, as it is a sign of infirmity, which is dishonour; so also it is a sign of knowledge, which is honour. The sign of it is blushing, which happeneth less in men conscious of their own defects, because they less betrary the infirmities they acknowledge.
4. COURAGE, in a large signification, is the absence of fear in the presence of any evil whatsoever; but in a stricter and more common meaning, it is contempt of wounds and death, when they oppose a man in the way to his end. ”

“ The contrary of pity is HARDNESS of heart, proceeding either from slowness of imagination, or from extreme great opinion of their own exemption of the like calamity, or from hatred of all, or most men.
11. INDIGNATION is that grief which consisteth in the conception of good success happening to them whom they think unworthy thereof. Seeing therefore men think all those unworthy whom they hate, they think them not only unworthy of the good fortune they have, but also of their own virtues. ”

“ For as there is novelty and remembrance of own security present, which is delight; so is there also pity, which is grief. But the delight is so far predominant, that men usually are content in such a case to be spectators of the misery of their friends. ”

“ For though it be not hard, by returning evil for evil, to make one's adversary displeased with his own fact; yet to make him acknowledge the same, is so difficult, that many a man had rather die than do it. ”

“ That it consisteth in wit, or, as they call it, in the jest, this experience confuteth: for men laugh at mischances and indecencies, therein there lieth no wit or jest at all. And forasmuch as the same thing is no more ridiculous when it groweth stale or usual, whatsoever it be that moveth laughter, it must be new and unexpected. ”

“ To kill is the aim of them that hate, to rid themselves of fear; revenge aimeth at triumph, which over the dead is not.
7. REPENTANCE is the passion that proceedeth from opinion or knowledge that the action they have done is out of the way to the end they would attain. ”

“ The comparison of the life of man to a race, though it holdeth not in every point, yet it holdeth so well for this our purpose that we may thereby both see and remember almost all the passions before mentioned. ”

“ And from hence it is, that for the most part they have much better fortune in love, whose hopes are built upon something in their person, than those that trust to their expressions and service; and they that care less, than they that care more; which not perceiving many men cast away their services, as one arrow after another ”