[Sidenote: Of delight, pain, love, hatred.] 1. In the eighth section of the second chapter is shewed, _that conceptions_ and _apparitions_ are nothing _really_, but _motion_ in some internal substance of the _head_; which motion _not stopping_ there, but proceeding to the _heart_, of necessity must there either _help_ or _hinder_ the motion which is called _vital_; when it _helpeth_, it is called _delight_, _contentment_, or _pleasure_, which is nothing really but motion about the heart, as conception is nothing but motion in the head: and the _objects_ that cause it are called _pleasant_ or _delightful_, or by some name equivalent; the Latins have _jucundum_, _a juvando_, from helping; and the same delight, with reference to the object, is called _love_: but when such motion _weakeneth_ or hindereth the vital motion, then it is called _pain_; and in relation to that which causeth it, hatred, which the Latins express sometimes by _odium_, and sometimes by _tædium_. [Sidenote: Appetite, aversion, fear.] 2. This motion, in which consisteth _pleasure_ or _pain_, is also a _solicitation_ or provocation either to draw _near_ to the thing that pleaseth, or to _retire_ from the thing that displeaseth; and this solicitation is the _endeavour_ or internal beginning of _animal_ motion, which when the object _delighteth_, is called _appetite_; when it _displeaseth_, it is called _aversion_, in respect of the displeasure _present_; but in respect of the displeasure _expected_, _fear_. So that _pleasure_, _love_, and _appetite_, which is also called desire, are _divers names_ for divers considerations of the _same thing_. [Sidenote: Good, evil, pulchritude, turpitude.] 3. Every man, for his own part, calleth that which _pleaseth_, and is delightful to himself, _good_; and that _evil_ which _displeaseth_ him: insomuch that while every man _differeth_ from another in _constitution_, they differ also from one another concerning the common distinction of good and evil. Nor is there any such thing as absolute goodness, considered without relation: for even the goodness which we apprehend in God Almighty, is _his goodness to us_. And as we call _good_ and _evil_ the _things_ that please and displease; so call we _goodness_ and _badness_, the _qualities_ or powers whereby they do it: and the signs of that goodness are called by the Latins in one word _pulchritudo_, and the signs of evil, _turpitudo_; to which we have no words precisely answerable. As all conceptions we have immediately by the _sense_, are, _delight_, or _pain_, or _appetite_, or _fear_; so are all the _imaginations_ after sense. But as they are weaker imaginations, so are they also weaker pleasures, or weaker pain. [Sidenote: End, fruition.]