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Show 114 _Mode.r of Plea(ur: and Pain. Book II. . 6. The uneafinefsa Man finds in himfelf upon the abfcnc.~ of_ any thm~ g w1 1 01r.e prer". ent en,, ;oyment carnes the Id1ea of Der,h ghr, n·\ Jth tt, ts that ~e call Dejire, which is greater or lefs, as t !at unea me s ts more or lefs vehe;.eni~ a deli ht of the Mind , from the confideration of the prcfen~ ·,?r· atf~red appro~ching poifellion of a Good ; and we are then poffetfed of an Good, when we have it fo in our power, that we can ufe tt when we Jeafe. Thus a Man almoft ftarved, has Joy at the arnval of Relief. even before he has the pleafure ofufinglt; a~d a father, m whom the v;ry \veli-being of his Childre~ caufes dehg;ht, ts always, as _long as his Children are in fuch an eftate, m the poifell!on of that Good , for he needs but to refled:on it to have that pleafure. §. 8. Sorrow is uneafinefs in the Mind , upon the thought of a Good loft, which might have been enjoy'd longer, or the fenfe of a prefent Ev§il.. 9· Hope is that pleafure in the Mind, w h't ch every one fi. n ds m. .I 1 1.1 1~- felf, UNn the thought of a probable future enjoyment of a tlungwluch ts apt to delight him. . . §. 1o. Fear is an uneafinefsofthe Mtnd, upon the thought offuture J;:vil likely to befall us. . §. 1 1• De.fPair is the thought of. the unatta.tnablenefs ~f any Good, which works differently in Mens Mmds, fometlmes producmg unealinefs or pain, fometimes reft and indolency. . . 9. a. Anger, is uneafinefs or dtfcompofure of the Mmd, up~n the rece1t llf any Injury, with a prefent purpo~e of Revenge. . §. tJ. Env1 is an uneafmefs of Mmd, caufed by the conlideratton. of~ Good we defire , obtained by one we dunk lh,ould n,ot have had 1t before us. . · d . §. 14· 'thefe two !aft, Envy imd An~er,. not bemg caufed by Pam an Plcafure limply in themfclves, but havtng 10 them lome mtxed Confide: rations- of our felves and others, are not therefore to be found 10 all Men, becaufe thofc other parts of valuing their Me_rits, 6r in~endi~g Revenge, is wanting in them ; but all therefl termmanng purely m Pam .a~d Plea· fure are I think to be found in all Men : For we. love, delire, reJotcc, and hor:, oniy in ref pea: of Pleafure; we bate and fear, and are f~d only in refped: of Pain ultimately; and thefe Pallions are moved by thmgs on! y, as they appear to be the Caufes of Pleafure and Pain, and to have Pleafure or Pain fame way or other annexed to them. Thus we extend our Hatred u(ually to the fubjed:, (at lcaft if a fenfible or voluntary Agent~) 'which ha~prodllced Pain in us, becaufe the fear tt leaves ts a conflant patn: But we donotfo conftnntly love what has done Ysgood; becaufe Pleafure operates not fo flrongly on us, as Pain; and becaufe we are not fo ready to have hope it will do fo again; but this by the bye. · ~-•5· By Pleafureand Pain,DelightandUneafinefs, I mull: allalo~g be underflood, as I have above intimated, to mean not only l,xxlily Pam and Pleafure, but whatfoever Delight ot· Unealinefs is felt by us, whc~ ther ariling from any grateful or unacceptable Senfation or Reflection. §. r6. 'Tis farther to be confidercd, That in reference to the Pallions, the removal or lelfening of a Pain is confidered , and operates as a PleaCure, and the lofs or diminifl1ing of a Pleafure, !sa Pain. ~- r 7· The Pallions too have mofl: of them in moll: Perfons operations on the Body, and caufe various changes in it; which not being al· waysfenlible,do not make a neceiflry part of the Idea of each Paaion : fo'r Sb~mt, Chap. XXI. Infinity. Shame, which is an uneafinefs of the Mind, upon the thought of having done fomething which is indecent, or will lelfen the Efleem we value, has not always blufl1ing accompanying it. . §. 1 8. 1 would not be miflaken here, as if! meant this as a Difcourfe of the Pajlions; they are ma'!Y more thanthofe J have here named: And thofe I have raken notice of, would each of them require a much larger and more accurate Difcourfe. I have only mentioned thefe here, as fo many in fiances of Modes of Pleafure and Pain refulting in our Minds, from various Confiderations of Good and Evil ; I might, perhaps, have inflanced in other Modes of .Picafure and Pain more limple th•n thefe, as the Pain of Hunger and Thirft, and the Pleafure of Eating and Drinking, when one is fo: The pam of the Head-acl1, or pleafure of <attonal Converfatton with ones Friend, or difcovering of a fpeculative Truth upon fludy. But the Paaions being of much more concernment to us, I rather made ~:hoice to inflance m them, and fl1ew how the Ideas we have of them, are derived from Se~fation and Reflection. CHAP. XXI. Of Power. §. 1. THe Mind being every day informed by the Senfcs, of the alte-ration of thofe limple Ideas it obferves in things without, and takiog notice how one comes to an end, a~d ceafe5 to be, and another begins to exifl which was not before; refled:mg alfo on what palfes within it felf. and obfcrving a conflant change of its Ideas, fometimes by theimprelli~ n of_ outward Objed:son the Senfes, and fometi~es by the determi; nation of tts own cho1ce, and concludmg from what tt has fo conflantly obferved to have been, that the like Changes will for the future be made , in the fame things, by like Agents, and by the like ways, confiders in one thing the pollibility of having any of its limple Ideas changed, and in another the pollibility of making that change; and fo c;omes by that Idea which we call Power. Thus we fay, Fire has a power to melt Gold, i.e. to deflroy the conliflency of its infenfible parts, and confequendy itshardnefs, and make it fluid; and Gold has a power to be melted ; That the Sun has a power to blall'Ch Wax, and ~ax a power to be blanched by the Sun, whereby the Yellownefs is deflroy'd, and Whitenefs made ro exift in its room : in which, and the like Cafes, the Power we confider is in reference to the change of perceivable Ideas. For we cannot obferve any alteration to be made in, or operation upon any thing, but by rheobfervable change of its fenlible Ide OJ; nor conceive any alteration to be made, but by conceiving a Change of fame of its Ideas. ~- 2. Power thus confidered is twofold, "Viz. as able to make, or able to receive any change: The one may be called Af1n,e, and the other Pafjiw Power. Whether matter be not wholly dtftitute of aCl:ive Power, as its Author GOD is truly above all pallive power; and whether the imermediate fiate of created Spirits be not that alone which is capable of both active and pallive Power, may be worth confideration: I lball not now enter into that enquiry , my prefeQt bulinefs being not to feorch into the original of Power, but how we rome by the Idea of it. But lillCe a-1-ive Powers make fo great a part of our complex Ideas of na- . ~1 w~ I I 5 |
