13. The considerations of appetites and aversions are divers. For seeing living creatures have sometimes appetite and sometimes aversion to the same thing, as they think it will either be for their good or their hurt; while that vicissitude of appetites and aversions remains in them, they have that series of thoughts which is called _deliberation_; which lasteth as long as they have it in their power to obtain that which pleaseth, or to avoid that which displeaseth them. Appetite, therefore, and aversion are simply so called as long as they follow not deliberation. But if deliberation have gone before, then the last act of it, if it be appetite, is called _will_; if aversion, _unwillingness_. So that the same thing is called both will and appetite; but the consideration of them, namely, before and after deliberation, is divers. Nor is that which is done within a man whilst he willeth any thing, different from that which is done in other living creatures, whilst, deliberation having preceded, they have appetite. Neither is the freedom of willing or not willing, greater in man, than in other living creatures. For where there is appetite, the entire cause of appetite hath preceded; and, consequently, the act of appetite could not choose but follow, that is, hath of necessity followed (as is shown in chapter IX, article 5). And therefore such a liberty as is free from necessity, is not to be found in the will either of men or beasts. But if by liberty we understand the faculty or power, not of willing, but of doing what they will, then certainly that liberty is to be allowed to both, and both may equally have it, whensoever it is to be had. Again, when appetite and aversion do with celerity succeed one another, the whole series made by them hath its name sometimes from one, sometimes from the other. For the same deliberation, whilst it inclines sometimes to one, sometimes to the other, is from appetite called _hope_, and from aversion, _fear_. For where there is no hope, it is not to be called fear, but _hate_; and where no fear, not hope, but _desire_. To conclude, all the passions, called passions of the mind, consist of appetite and aversion, except pure pleasure and pain, which are a certain fruition of good or evil; as anger is aversion from some imminent evil, but such as is joined with appetite of avoiding that evil by force. But because the passions and perturbations of the mind are innumerable, and many of them not to be discerned in any creatures besides men; I will speak of them more at large in that section which is concerning _man_. As for those objects, if there be any such, which do not at all stir the mind, we are said to contemn them. And thus much of sense in general. In the next place I shall speak of sensible objects. ------- CHAPTER XXVI. OF THE WORLD AND OF THE STARS.