_Explanation._--That which causes the mind from the contemplation of one thing immediately to pass to the thought of another is that the images of these things are connected one with the other, and are so arranged that the one follows the other; a process which cannot be conceived when the image of the thing is new, for the mind will be held in the contemplation of the same object until other causes determine it to think of other things. The imagination, therefore, considered in itself, of a new object is of the same character as other imaginations; and for this reason I do not class astonishment among the emotions, nor do I see any reason why I should do it, since this abstraction of the mind arises from no positive cause by which it is abstracted from other things, but merely from the absence of any cause by which from the contemplation of one thing the mind is determined to think other things. I acknowledge, therefore, only three primitive or primary emotions, those of joy, sorrow, and desire; and the only reason which has induced me to speak of astonishment is, that it has been the custom to give other names to certain emotions derived from the three primitives whenever these emotions are related to objects at which we are astonished. This same reason also induces me to add the definition of contempt. V. _Contempt_ is the imagination of an object which so little touches the mind that the mind is moved by the presence of the object to imagine those qualities which are not in it rather than those which are in it. The definitions of veneration and scorn I pass by here, because they give a name, so far as I know, to none of the emotions. VI. _Love_ is joy with the accompanying idea of an external cause. _Explanation._--This definition explains with sufficient clearness the essence of love; that which is given by some authors, who define love to be the will of the lover to unite himself to the beloved object, expresses not the essence of love but one of its properties. In as much as these authors have not seen with sufficient clearness what is the essence of love, they could not have a distinct conception of its properties, and consequently their definition has by everybody been thought very obscure. I must observe, however, when I say that it is a property in a lover to will a union with the beloved object, that I do not understand by will a consent or deliberation or a free decree of the mind (for that this is a fiction we have demonstrated above), nor even a desire of the lover to unite himself with the beloved object when it is absent, nor a desire to continue in its presence when it is present, for love can be conceived without either one or the other of these desires; but by will I understand the satisfaction that the beloved object produces in the lover by its presence, by virtue of which the joy of the lover is strengthened, or at any rate supported. VII. _Hatred_ is sorrow with the accompanying idea of an external cause.