Envy and malice are passions very remarkable in animals. They are perhaps more common than pity; as requiring less effort of thought and imagination. PART III. OF THE WILL AND DIRECT PASSIONS. SECTION I. OF LIBERTY AND NECESSITY. We come now to explain the _direct_ passions, or the impressions which arise immediately from good or evil, from pain or pleasure. Of this kind are, _desire and aversion, grief and joy, hope and fear._ Of all the immediate effects of pain and pleasure, there is none more remarkable than the _will_; and though, properly speaking, it be not comprehended among the passions, yet, as the full understanding of its nature and properties is necessary to the explanation of them, we shall here make it the subject of our inquiry. I desire it may be observed, that, by the _will_, I mean nothing but _the internal impression we feel, and are conscious of, when we knowingly give rise to any new motion of our body, or new perception of our mind_. This impression, like the preceding ones of pride and humility, love and hatred, 'tis impossible to define, and needless to describe any farther; for which reason we shall cut off all those definitions and distinctions with which philosophers are wont to perplex rather than clear up this question; and entering at first upon the subject, shall examine that long-disputed question concerning _liberty and necessity_, which occurs so naturally in treating of the will. 'Tis universally acknowledged that the operations of external bodies are necessary; and that, in the communication of their motion, in their attraction, and mutual cohesion, there are not the least traces of indifference or liberty. Every object is determined by an absolute fate to a certain degree and direction of its motion, and can no more depart from that precise line in which it moves, than it can convert itself into an angel, or spirit, or any superior substance. The actions, therefore, of matter, are to be regarded as instances of necessary actions; and whatever is, in this respect, on the same footing with matter, must be acknowledged to be necessary. That we may know whether this be the case with the actions of the mind, we shall begin with examining matter, and considering on what the idea of a necessity in its operations are founded, and why we conclude one body or action to be the infallible cause of another.