Imagination, Train of Imaginations, Speech, Reason and Science, to take
up, in chapter sixth, the Passions, or, as he calls them, the Interior
beginnings of voluntary motions. Motions, he says, are either vital and
animal, or voluntary. Vital motions, _e.g._, circulation, nutrition,
&c., need no help of imagination; on the other hand, voluntary motions,
as going and speaking--since they depend on a precedent thought of
whither, which way, and what--have in the imagination their first
beginning. But imagination is only the relics of sense, and sense, as
Hobbes always declares, is motion in the human organs communicated by
objects without; consequently, visible voluntary motions begin in
invisible internal motions, whose nature is expressed by the word
_Endeavour_. When the endeavour is towards something causing it, there
is Appetite or Desire; endeavour 'fromward something' is Aversion.
These very words, and the corresponding terms in Greek, imply an
actual, not--as the schoolmen absurdly think--a metaphorical motion.
Passing from the main question, he describes Love and Hate as Desire
and Aversion when the object is present. Of appetites, some are born
with us, others proceed from experience, being of particular things.
Where we neither desire nor hate, we contemn [he means, disregard].
Appetites and aversions vary in the same person, and much more in
different persons.

Then follows his definition of _good_,--the object of any man's
appetite or desire, as evil is the object of his hate and aversion.
Good and evil are always merely relative, either to the person of a
man, or in a commonwealth to the representative person, or to an
arbitrator if chosen to settle a dispute. Good in the promise is
_pulchrum_, for which there is no exact English term; good in the
effect, as the end desired, is _delightful_; good as the means, is
_useful_ or _profitable_. There is the same variety of evil.

His next topic is Pleasure. As sense is, in _reality_, motion, but, in
'_apparence_,' light or sound or odour; so appetite, in reality a
motion or endeavour effected in the heart by the action of objects
through the organs of sense, is, in 'apparence,' delight or trouble of
mind. The emotion, whose _apparence_ (_i.e._, subjective side) is
pleasure or delight, seems to be a corroboration of vital motion; the
contrary, in the case of molestation. Pleasure is, therefore, the sense
of good; displeasure, the sense of evil. The one accompanie