XLII. _Consternation_ is affirmed of the man whose desire of avoiding evil is restrained by astonishment at the evil which he fears. _Explanation._--Consternation is therefore a kind of pusillanimity. But because consternation springs from a double fear, it may be more aptly defined as that dread which holds a man stupefied or vacillating, so that he cannot remove an evil. I say _stupefied_, in so far as we understand his desire of removing the evil to be restrained by his astonishment. I say also _vacillating_, in so far as we conceive the same desire to be restrained by the fear of another evil which equally tortures him, so that he does not know which of the two evils to avoid. XLIII. _Courtesy_ or _moderation_ is the desire of doing those things which please men and omitting those which displease them. XLIV. _Ambition_ is the immoderate desire of glory. _Explanation._--Ambition is a desire which increases and strengthens all the emotions, and that is the reason why it can hardly be kept under control. For so long as a man is possessed by any desire, he is necessarily at the same time possessed by this. _Every noble man_, says Cicero, _is led by glory, and even the philosophers who write books about despising glory place their names on the title-page_. XLV. _Luxuriousness_ is the immoderate desire or love of good living. XLVI. _Drunkenness_ is the immoderate desire and love of drinking. XLVII. _Avarice_ is the immoderate desire and love of riches. XLVIII. _Lust_ is the immoderate desire and love of sexual intercourse. _Explanation._--This desire of sexual intercourse is usually called lust, whether it be held within bounds or not. I may add that the five last-mentioned emotions have no contraries, for moderation is a kind of ambition, and I have already observed that temperance, sobriety, and chastity show a power and not a passion of the mind. Even supposing that an avaricious, ambitious, or timid man refrains from an excess of eating, drinking, or sexual intercourse, avarice, ambition, and fear are not therefore the opposites of voluptuousness, drunkenness, or lust. For the avaricious man generally desires to swallow as much meat and drink as he can, provided only it belong to another person. The ambitious man, too, if he hopes he can keep it a secret, will restrain himself in nothing, and if he lives amongst drunkards and libertines, will be more inclined to their vices just because he is ambitious. The timid man, too, does what he does not will; and although, in order to avoid death, he may throw his riches into the sea, he remains avaricious; nor does the lascivious man cease to be lascivious because he is sorry that he cannot gratify his desire. Absolutely, therefore, these emotions have reference not so much to the acts themselves of eating and drinking as to the appetite and love itself. Consequently nothing can be opposed to these emotions but nobility of soul and strength of mind, as we shall see afterwards.