By pleasure
and pain, I must be understood to mean of body or mind, as they are
commonly distinguished; though in truth they be only different
constitutions of the mind, sometimes occasioned by disorder in the
body, sometimes by thoughts of the mind.
3. Our passions moved by good and evil. Pleasure and pain and that
which causes them,- good and evil, are the hinges on which our
passions turn. And if we reflect on ourselves, and observe how
these, under various considerations, operate in us; what modifications
or tempers of mind, what internal sensations (if I may so call them)
they produce in us we may thence form to ourselves the ideas of our
passions.
4. Love. Thus any one reflecting upon the thought he has of the
delight which any present or absent thing is apt to produce in him,
has the idea we call love. For when a man declares in autumn when he
is eating them, or in spring when there are none, that he loves
grapes, it is no more but that the taste of grapes delights him: let
an alteration of health or constitution destroy the delight of their
taste, and he then can be said to love grapes no longer.
5. Hatred. On the contrary, the thought of the pain which anything
present or absent is apt to produce in us, is what we call hatred.
Were it my business here to inquire any further than into the bare
ideas of our passions, as they depend on different modifications of
pleasure and pain, I should remark, that our love and hatred of
inanimate insensible beings is commonly founded on that pleasure and
pain which we receive from their use and application any way to our
senses, though with their destruction.
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