[CHAP. I. Of the Motions of some parts of the Mind; and of Forrein Objects.]
Notions, Imaginations, Conceptions, and the like, are such Actions of the Mind, as concern not Forrein Objects: and some Notions, Imaginations, or Conceptions of one man, may be like to another man, or many men. Also, the Mind of one man may move in the like Figurative Actions, as the Sensitive Actions of other sorts of Creatures; and that, Man names Understanding: and if those Conceptions be afterwards produced, Man names them Prudence, or Fore-sight; but if those Parts move in such Inventions as are capable to be put into Arts, Man names that, Ingenuity: but, if not capable to be put into the practice of Arts, Man names it, Sciences: if those Motions be so subtile, that the Sensitive cannot imitate them, Man names them, Fancies: but, when those Rational Parts move promiscuously, as partly after their own inventions, and partly after the manner of Forrein or outward Objects; Man names them, Conjectures, or Probabilities: and when there are very many several Figurative, Rational Motions, then Man says, The Mind is full of Thoughts: when those Rational Figurative Motions, are of many and different Objects, Man names them, Experiences, or Learning: but, when there are but few different sorts of such Figurative Motions, Man names them Ignorances.
[CHAP. II. Of the Motions of some Parts of the Mind.]
When the Rational Figurative Corporeal Motions of an Human Creature, take no notice of Forrein Objects, Man nameth that, Musing, or Contemplating. And, when the Rational Parts repeat some former Actions, Man names that, Remembrances. But, when those Parts alter those Repetitions, Man names that, Forgetfulness. And, when those Rational Parts move, according to a present Object, Man names it, Memory. And when those Parts divide in divers sorts of Actions, Man names it, Arguing, or Disputing in the Mind. And when those divers sorts of Actions are at some strife, Man names it, A contradicting of himself. And if there be a weak strife, Man names it, Consideration. But, when those different Figurative Motions move of one accord, and sympathetically, this Man names, Discretion. But, when those different sorts of Actions move sympathetically, and continue in that manner of action, without any alteration, Man names it, Belief, Faith, or Obstinacy. And when those Parts make often changes, as altering their Motions, Man names it Inconstancy. When their Rational Parts move slowly, orderly, equally, and sympathetically, Man names it Sobriety. When all the Parts of the Mind move regularly, and sympathetically, Man names it, Wisdom. When some Parts move partly regularly, and partly irregularly, Man names that, Foolishness, and Simplicity. When they move generally irregularly, Man names it Madness.
[CHAP. III. Of the Motions of Human Passions, and Appetites; as also, of the Motions of the Rational and Sensitive Parts, towards Forrein Objects.]
When some of the Rational Parts move sympathetically, to some of the Sensitive Perceptions; and those Sensitive Parts sympathize to the Object, it is Love. If they move antipathetically to the Object, it is Hate. When those Rational and Sensitive Motions, make many and quick repetitions of those sympathetical actions, it is Desire and Appetite. When those Parts move variously, (as concerning the Object) but yet sympathetically (concerning their own Parts) it is Inconstancy. When those Motions move cross towards the Object, and are perturbed, it is Anger. But when those perturbed Motions are in confusion, it is Fear. When the Rational Motions are partly sympathetical, and partly antipathetical, it is Hope, and Doubt. And if there be more sympathetical Motions than antipathetical, there is more Hope than Doubt. If more antipathetical than sympathetical, then more Doubt than Hope. If those Rational Motions move after a dilating manner, it is Joy. If after a contracting manner, it is Grief. When those Parts move partly after a contracting, and partly after an attracting manner, as attracting from the Object, it is Covetousness. But, if those Motions are sympathetical to the Object, and move after a dilating manner towards the Object, it is Generosity. If those Motions are sympathetical to the Object, and move after the manner of a Contraction, it is Pity or Compassion. If those Motions move antipathetically towards the Object, yet after a dilating manner, it is Pride. When those Motions move sympathetically towards the Object, after a dilating manner, it is Admiration. If the dilating Action is not extream, it is only Approving. If those Motions are antipathetical towards the Object, and are after the manner of an extream contraction, it is Horror. But, if those Actions are not so extraordinary as to be extream, it is only Disapproving, Despising, Rejecting, or Scorning. If the Rational Parts move carelesly towards Forrein Objects, as also partly antipathetically, Man nameth it, Ill-nature. But, if sympathetically and industriously, Man nameth it, Good-nature. But this is to be noted, That there are many sorts of Motions of one and the same kind; and many several particular Motions, of one sort of Motion; which causes some difference in the Effects: but, they are so nearly related, that it requires a more subtile Observation than I have, to distinguish them.