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 accompanies, in greater or less degree, all desire and love; the other, all aversion and hatred. Pleasures are either of _sense_; or of the _mind_, when arising-from the expectation that proceeds from the foresight of the ends or consequence of things, irrespective of their pleasing the senses or not. For these mental pleasures, there is the general name _joy_. There is a corresponding division of displeasure into _pain_ and _grief_.
All the other passions, he now proceeds to show, are these _simple_ passions--appetite, desire, love, aversion, hate, joy, and grief, diversified in name for divers considerations. Incidental remarks of ethical importance are these. _Covetousness_, the desire of riches, is a name signifying blame, because men contending for them are displeased with others attaining them; the desire itself, however, is to be blamed or allowed, according to the means whereby the riches are sought. _Curiosity_ is a lust of the mind, that by a perseverance of delight in the continual generation of knowledge, exceedeth the short vehemence of any carnal pleasure. _Pity_ is grief for the calamity of another, arising from the imagination of the like calamity befalling one's self; the best men have, therefore, least pity for calamity arising from great wickedness. _Contempt_, or little sense of the calamity of others, proceeds from security of one's own fortune; 'for that any man should take pleasure in other men's great harms, without other end of his own, I do not conceive it possible.'