e naturally expressed, and remarking that the truest signs
of passion are in the countenance, motions of the body, actions, and
ends or aims otherwise known to belong to a man,--he returns to the
question of good and evil. It is _apparent_ good and evil, come at by
the best possible foresight of all the consequences of action, that
excite the appetites and aversions in deliberation. _Felicity_ he
defines continual success in obtaining the things from time to time
desired; perpetual tranquillity of mind being impossible in this life,
which is but motion, and cannot be without desire and fear any more
than without sense. The happiness of the future life is at present
unknown.

Men, he says at the close, _praise_ the goodness, and _magnify_ the
greatness, of a thing; the Greeks had also the word [Greek:
makarismos], to express an opinion of a man's felicity.

In Chapter VII., Of the Ends of Discourse, he is led to remark on the
meaning of _Conscience_, in connection-with the word _Conscious_. Two
or more men, he says, are conscious of a thing when they know it
together (_con-scire_.) Hence arises the proper meaning of conscience;
and the evil of speaking against one's conscience, in this sense, is to
be allowed. Two other meanings are metaphorical: when it is put for a
man's knowledge of his own secret facts and thoughts; and when men give
their own new opinions, however absurd, the reverenced name of
conscience, as if they would have it seem unlawful to change or speak
against them. [Hobbes is not concerned to foster the moral independence
of individuals.]

He begins Chapter VIII. by defining Virtue as something that is valued
for eminence, and that consists in comparison, but proceeds to consider
only the intellectual virtues--all that is summed up in the term of a
_good wit_--and their opposites. Farther on, he refers difference of
wits--discretion, prudence, craft, &c.--to difference in the passions,
and this to difference in constitution of body and of education. The
passions chiefly concerned are the desires of power, riches, knowledge,
honour, but all may be reduced to the single desire of power.

In Chapter IX. is given his Scheme of Sciences. The relation in his
mind between Ethics and Politics is here seen. Science or Philosophy is
divided into Natural or Civil, according as it is knowledge of
consequences from the accidents of natural bodies or of politic bodies.
Ethics is one of the ultimate divisions of Na