very well-being of his children causes delight, is always, as long as his children are in such a state, in the possession of that good; for he needs but to reflect on it, to have that pleasure. Sorrow. § 8. Sorrow is uneasiness in the mind, upon the thought of a good lost, which might have been enjoyed longer; or the sense of a present evil. Hope. § 9. Hope is that pleasure in the mind, which every one finds in himself, upon the thought of a profitable future enjoyment of a thing, which is apt to delight him. Fear. befal us. Despair. 10. Fear is an uneasiness of the mind, upon the thought of future evil likely to 11. Despair is the thought of the unattainableness of any good, which works differently in men's minds, sometimes producing uneasiness or pain, sometimes rest and indolency. Anger. §12. Anger is uneasiness or discomposure of the mind, upon the receipt of any injury, with a present purpose of revenge. Envy. 13. Envy is an uneasiness of the mind, caused by the consideration of a good we desire, obtained by one we think should not have had it before us. What pas§14. These two last, envy and anger, sions all men not being caused by pain and pleasure, simhave. ply in themselves, but having in them some mixed considerations of ourselves and others, are not therefore to be found in all men, because those other parts of valuing their merits, or intending revenge, is wanting in them; but all the rest terminating purely in pain and pleasure, are, I think, to be found in all men. For we love, desire, rejoice, and hope, only in respect of pleasure; we hate, fear, and grieve, only in respect of pain ultimately in fine, all these passions are moved by things, only as they appear to be the causes of pleasure and pain, or to have pleasure or pain some way or other annexed to them. Thus we extend our hatred usually to the subject (at least if a sensible or voluntary agent) which has produced pain in us, because the fear it leaves is a constant pain: but we do not so constantly love what has done us good; because pleasure operates not so strongly on us as pain, and be cause we are not so ready to have hope it will do so again. But this by the by. what. 15. By pleasure and pain, delight and Pleasure uneasiness, I must all along be understood and pain (as I have above intimated) to mean not only bodily pain and pleasure, but whatsoever delight or uneasiness is felt by us, whether arising from any grateful or unacceptable sensation or reflection. 16. It is farther to be considered, that in reference to the passions, the removal or lessening of a pain is considered, and operates as a pleasure: and the loss or diminishing of a pleasure, as a pain. 17. The passions too have most of them Shame. in most persons operations on the body, and cause various changes in it; which not being always sensible, do not make a necessary part of the idea of each passion. For shame, which is an uneasiness of the mind upon the thought of having done something which is indecent, or will lessen the valued esteem which others have for us, has not always blushing accompanying it. stances to show how our ideas of the passions are got from sensation and reflection. 18. I would not be mistaken here, as These inif I meant this as a discourse of the passions; they are many more than those I have here named and those I have taken notice of would each of them require a much larger, and more accurate discourse. I have only mentioned these here as so many instances of modes of pleasure and pain resulting in our minds from various considerations of good and evil. I might perhaps have instanced in other modes of pleasure and pain more simple than these, as the pain of hunger and thirst, and the pleasure of eating and drinking to remove them the pain of tender eyes, and the pleasure of musick; pain from captious uninstructive wrangling, and the pleasure of rational conversation with a friend, or of well-directed study in the search and discovery of truth. But the passions being of much more concernment to us, I rather made choice to instance in them, and show how the ideas we have of them are derived from sensation and reflection. This idea how got. CHAP. XXI. Of Power. §1. THE mind being every day informed, by the senses, of the alteration of those simple ideas it observes in things without, and taking notice how one comes to an end, and ceases to be, and another begins to exist which was not before; reflecting also on what passes within himself, and observing a constant change of its ideas, sometimes by the impression of outward objects on the senses, and sometimes by the determination of its own choice; and concluding from what it has so constantly observed to have been, that the like changes will for the future be made in the same things by like agents, and by the like ways; considers in one thing the possibility of having any of its simple ideas changed, and in another the possibility of making that change: and so comes by that idea which we call power. we say, fire has a power to melt gold, i. e. to destroy the consistency of its insensible parts, and consequently its hardness, and make it fluid; and gold has a power to be melted that the sun has a power to blanch wax, and wax a power to be blanched by the sun, whereby the yellowness is destroyed, and whiteness made to exist in its room. In which, and the like cases, the power we consider is in reference to the change of perceivable ideas for we cannot observe any alteration to be made in, or operation upon, any thing, but by the observable change of its sensible ideas; nor conceive any alteration to be made, but by conceiving a change of some of its ideas. Thus sive. 2. Power, thus considered, is two-fold, Power acviz. as able to make, or able to receive, any tive and paschange: the one may be called active, and the other passive power. Whether matter be not wholly destitute of active power, as its author God is truly above all passive power; and whether the intermediate state of created spirits be not that alone which is capa ble of both active and passive power, may be worth consideration. I shall not now enter into that inquiry: my present business being not to search into the original of power, but how we come by the idea of it. But since active powers make so great a part of our complex ideas of natural substances (as we shall see hereafter) and I mention them as such according to common apprehension; yet they being not perhaps so truly active powers, as our hasty thoughts are apt to represent them, I judge it not amiss, by this intimation, to direct our minds to the consideration of God and spirits, for the clearest idea of active powers. tion. 3. I confess power includes in it some Power inkind of relation, (a relation to action or cludes relachange) as indeed which of our ideas, of what kind soever, when attentively considered, does not? For our ideas of extension, duration, and number, do they not all contain in them a secret relation of the parts? Figure and motion have something relative in them much more visibly and sensible qualities, as colours and smells, &c. what are they but the powers of different bodies, in relation to our perception? &c. And if considered in the things themselves, do they not depend on the bulk, figure, texture, and motion of the parts? All which include some kind of relation in them. Our idea therefore of power, I think may well have a place amongst other simple ideas, and be considered as one of them, being one of those that make a principal ingredient in our complex ideas of substances, as we shall hereafter have occasion to ob serve. idea of active 4. We are abundantly furnished with The clearest the idea of passive power by almost all sorts of sensible things. In most of them we from spirit. power had cannot avoid observing their sensible qualities, nay, their very substances, to be in a continual flux: and therefore with reason we look on them as liable still to the same change. Nor have we of active power (which is the more proper signification of the word power) fewer instances: since whatever change is observed, the mind must collect a power somewhere able to make that change, as well as a possibility in the thing itself to receive it. But yet, if we will consider it attentively, bodies, by our senses, do not afford us so clear and distinct an idea of active power, as we have from reflection on the operations of our minds. For all power relating to action, and there being but two sorts of action, whereof we have any idea, viz. thinking and motion; let us consider whence we have the clearest ideas of the powers which produce these actions. 1. Of thinking body affords us no idea at all, it is only from reflection that we have that. 2. Neither have we from body any idea of the beginning of motion. A body at rest affords us no idea of any active power to move; and when it is set in motion itself, that motion is rather a passion, than an action in it. For when the ball obeys the motion of a billiard stick, it is not any action of the ball, but bare passion: also when by impulse it sets another ball in motion that lay in its way, it only communicates the motion it had received from another, and loses in itself so much as the other received: which gives us but a very obscure idea of an active power moving in body, whilst we observe it only to transfer, but not produce any motion. For it is but a very obscure idea of power, which reaches not the production of the action, but the continuation of the passion. For so is motion in a body impelled by another; the continuation of the alteration made in it from rest to motion being little more an action, than the continuation of the alteration of its figure by the same blow is an action. The idea of the beginning of motion we have only from reflection on what passes in ourselves, where we find by experience, that barely by willing it, barely by a thought of the mind, we can move the parts of our bodies, which |