This mystical division, not unsupported by philosophical authority, smooths the way for his account of the highest or _theological_ virtues. These bear upon the vision of Deity, which was recognized above as the highest good of humanity, and form an order apart. They have God for their object, are altogether inspired by God (hence called _infusae_), and are taught by revelation. Given in connection with the natural faculties of intellect and will, they are exhibited in the attainment of the supernatural order of things. With intellect goes _Faith_, as it were the intellect applied to things not intelligible; with Will go Hope and Charity or Love: Hope being the Will exercised upon things not naturally desired, and Love the union of Will with what is not naturally brought near to us.
Aquinas then passes to politics, or at least the discussion of the political ideas of law, right, &c.
Coming now to _modern_ thinkers, we begin with
The circumstances of Hobbes's life, so powerful in determining the nature of his opinions, had an equally marked effect on the order and number of expositions that he gave to the psychological and political parts of his system. His ethical doctrines, in as far as they can be dissociated from, his politics, may be studied in no less than three distinct forms; either in the first part of the Leviathian (1651); or in the De Cive (1647), taken along-with the _De Homine_ (1658); or in the Treatise of Human Nature (1650, but written ten years earlier), coupled with the De Corpore Politico (also 1650). But the same result, or with only unimportant variations, being obtained from all, we need not here go beyond the first-mentioned.
In the first part of the Leviathan, then, bearing the title _Of Man_, and designed to consider Man as at once the _matter_ and _artificer_ of the Commonwealth or State, Hobbes is led, after discussing Sense, 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.