Part 9

^^^^^Explanation--Wonder (admiratio) arises (as we have shown, III. lii.) from the novelty of a thing. If, therefore, it happens that the object of our wonder is often conceived by us, we shall cease to wonder at it; thus we see, that the emotion of devotion readily degenerates into simple love.

XI. "Derision" is pleasure arising from our conceiving the presence of a quality, which we despise, in an object which we hate.

^^^^^Explanation--In so far as we despise a thing which we hate, we deny existence thereof (III. lii. note), and to that extent rejoice (III. xx.). But since we assume that man hates that which he derides, it follows that the pleasure in question is not without alloy (cf. III. xlvii. note).

XII. "Hope" is an inconstant pleasure, arising from the idea of something past or future, whereof we to a certain extent doubt the issue.

XIII. "Fear" is an inconstant pain arising from the idea of something past or future, whereof we to a certain extent doubt the issue (cf. III. xviii. note).

^^^^^Explanation--From these definitions it follows, that there is no hope unmingled with fear, and no fear unmingled with hope. For he, who depends on hope and doubts concerning the issue of anything, is assumed to conceive something, which excludes the existence of the said thing in the future; therefore he, to this extent, feels pain (cf. III. xix.); consequently, while dependent on hope, he fears for the issue. Contrariwise he, who fears, in other words doubts, concerning the issue of something which he hates, also conceives something which excludes the existence of the thing in question; to this extent he feels pleasure, and consequently to this extent he hopes that it will turn out as he desires (III. xx.).

XIV. "Confidence" is pleasure arising from the idea of something past or future, wherefrom all cause of doubt has been removed.

XV. "Despair" is pain arising from the idea of something past or future, wherefrom all cause of doubt has been removed.

^^^^^Explanation--Thus confidence springs from hope, and despair from fear, when all cause for doubt as to the issue of an event has been removed: this comes to pass, because man conceives something past or future as present and regards it as such, or else because he conceives other things, which exclude the existence of the causes of his doubt. For, although we can never be absolutely certain of the issue of any particular event (II. xxxi. Cor.), it may nevertheless happen that we feel no doubt concerning it. For we have shown, that to feel no doubt concerning a thing is not the same as to be quite certain of it (II. xlix. note). Thus it may happen that we are affected by the same emotion of pleasure or pain concerning a thing past or future, as concerning the conception of a thing present; this I have already shown in III. xviii., to which, with its note, I refer the reader.

XVI. "Joy" is pleasure accompanied by the idea of something past, which has had an issue beyond our hope.

XVII. "Disappointment" is pain accompanied by the idea of something past, which has had an issue contrary to our hope.

XVIII. "Pity" is pain accompanied by the idea of evil, which has befallen someone else whom we conceive to be like ourselves (cf. III. xxii. note, and III. xxvii. note).

^^^^^Explanation--Between pity and sympathy (misericordia) there seems to be no difference, unless perhaps that the former term is used in reference to a particular action, and the latter in reference to a disposition.

XIX. "Approval" is love towards one who has done good to another.

XX. "Indignation" is hatred towards one who has done evil to another.

^^^^^Explanation--I am aware that these terms are employed in senses somewhat different from those usually assigned. But my purpose is to explain, not the meaning of words, but the nature of things. I therefore make use of such terms, as may convey my meaning without any violent departure from their ordinary signification. One statement of my method will suffice. As for the cause of the above-named emotions see III. xxvii. Cor. i., and III. xxii. note.

XXI. "Partiality" is thinking too highly of anyone because of the love we bear him.

^^^^^Explanation--Thus partiality is an effect of love, and disparagement an effect of hatred: so that "partiality" may also be defined as "love, in so far as it induces a man to think too highly of a beloved object." Contrariwise, "disparagement" may be defined as "hatred, in so far as it induces a man to think too meanly of a hated object." Cf. III. xxvi. note.

XXIII. "Envy" is hatred, in so far as it induces a man to be pained by another's good fortune, and to rejoice in another's evil fortune.

^^^^^Explanation--Envy is generally opposed to sympathy, which, by doing some violence to the meaning of the word, may therefore be thus defined:

XXIV. "Sympathy" (misericordia) is love, in so far as it induces a man to feel pleasure at another's good fortune, and pain at another's evil fortune.

^^^^^Explanation--Concerning envy see the notes to II. xxiv. and xxxii. These emotions also arise from pleasure or pain accompanied by the idea of something external, as cause either in itself or accidentally. I now pass on to other emotions, which are accompanied by the idea of something within as a cause.

XXV. "Self-approval" is pleasure arising from a man's contemplation of himself and his own power of action.

XXVI. "Humility" is pain arising from a man's contemplation of his own weakness of body or mind.

^^^^^Explanation--Self-complacency is opposed to humility, in so far as we thereby mean pleasure arising from a contemplation of our own power of action; but, in so far as we mean thereby pleasure accompanied by the idea of any action which we believe we have performed by the free decision of our mind, it is opposed to repentance, which we may thus define:

XXVII. "Repentance" is pain accompanied by the idea of some action, which we believe we have performed by the free decision of our mind.

^^^^^Explanation--The causes of these emotions we have set forth in III. li. note, and in III. liii., liv., lv. and note. Concerning the free decision of the mind see II. xxxv. note. This is perhaps the place to call attention to the fact, that it is nothing wonderful that all those actions, which are commonly called "wrong," are followed by pain, and all those, which are called "right," are followed by pleasure. We can easily gather from what has been said, that this depends in great measure on education. Parents, by reprobating the former class of actions, and by frequently chiding their children because of them, and also by persuading to and praising the latter class, have brought it about, that the former should be associated with pain and the latter with pleasure. This is confirmed by experience. For custom and religion are not the same among all men, but that which some consider sacred others consider profane, and what some consider honourable others consider disgraceful. According as each man has been educated, he feels repentance for a given action or glories therein.

XXVIII. "Pride" is thinking too highly of one's self from self-love.