Having explained the various passions, he then gives his theory of the Will. He supposes a _liberty_ in man of doing or omitting, according to appetite or aversion. But to this liberty an end is put in the state of _deliberation_ wherein there is kept up a constant succession of alternating desires and aversions, hopes and fears, regarding one and the same thing. One of two results follows. Either the thing is judged impossible, or it is done; and this, according as aversion or appetite triumphs at the last. Now, the last aversion, followed by omission, or the last appetite, followed by action, is the act of _Willing_. Will is, therefore, the last appetite (taken to include aversion) in deliberating. So-called Will, that has been forborne, was _inclination_ merely; but the last inclination with consequent action (or omission) is Will, or voluntary action. After mentioning the forms of speech where the several passions and appetites are naturally expressed, and remarking that the truest signs of passion are in the countenance, motions of the body, actions, and ends or aims otherwise known to belong to a man,--he returns to the question of good and evil. It is _apparent_ good and evil, come at by the best possible foresight of all the consequences of action, that excite the appetites and aversions in deliberation. _Felicity_ he defines continual success in obtaining the things from time to time desired; perpetual tranquillity of mind being impossible in this life, which is but motion, and cannot be without desire and fear any more than without sense. The happiness of the future life is at present unknown. Men, he says at the close, _praise_ the goodness, and _magnify_ the greatness, of a thing; the Greeks had also the word [Greek: makarismos], to express an opinion of a man's felicity. In Chapter VII., Of the Ends of Discourse, he is led to remark on the meaning of _Conscience_, in connection-with the word _Conscious_. Two or more men, he says, are conscious of a thing when they know it together (_con-scire_.) Hence arises the proper meaning of conscience; and the evil of speaking against one's conscience, in this sense, is to be allowed. Two other meanings are metaphorical: when it is put for a man's knowledge of his own secret facts and thoughts; and when men give their own new opinions, however absurd, the reverenced name of conscience, as if they would have it seem unlawful to change or speak against them. [Hobbes is not concerned to foster the moral independence of individuals.]