easured by the value of the
object. Finally, I added, _which being given, the mind itself is
determined to one particular thought rather than to another_, that I
might also express the nature of desire in addition to that of joy and
sorrow, which is explained by the first part of the definition.

I have now, I think, explained the principal emotions and vacillations
of the mind which are compounded of the three primary emotions, desire,
joy, and sorrow, and have set them forth through their first causes.
From what has been said it is plain that we are disturbed by external
causes in a number of ways, and that, like the waves of the sea agitated
by contrary winds, we fluctuate in our ignorance of our future and
destiny. I have said, however, that I have only explained the principal
mental complications, and not all which may exist. For by the same
method which we have pursued above it would be easy to show that love
unites itself to repentance, scorn, shame, etc.; but I think it has
already been made clear to all that the emotions can be combined in so
many ways, and that so many variations can arise, that no limits can be
assigned to their number. It is sufficient for my purpose to have
enumerated only those which are of consequence; the rest, of which I
have taken no notice, being more curious than important.

There is one constantly recurring characteristic of love which I have
yet to notice, and that is, that while we are enjoying the thing which
we desired, the body acquires from that fruition a new disposition by
which it is otherwise determined, and the images of other things are
excited in it, and the mind begins to imagine and to desire other
things. For example, when we imagine anything which usually delights our
taste, we desire to enjoy it by eating it. But whilst we enjoy it the
stomach becomes full, and the constitution of the body becomes altered.
If, therefore, the body being now otherwise disposed, the image of the
food, in consequence of its being present, and therefore also the
effort or desire to eat it, become more intense, then this new
disposition of the body will oppose this effort or desire, and
consequently the presence of the food which we desired will become
hateful to us, and this hatefulness is what we call loathing or disgust.

As for the external modifications of the body which are observed in the
emotions, such as trembling, paleness, sobbing, laughter, and the like,
I have neglected to