s discoverable in all fools.--And, therefore, when we are affected
so as to be placed in any good condition, we are moved in two ways; for
when the mind is moved in a placid and calm motion, consistent with
reason, that is called joy; but when it exults with a vain, wanton
exultation, or immoderate joy, then that feeling may be called immoderate
ecstasy or transport, which they define to be an elation of the mind
without reason.--And as we naturally desire good things, so in like manner
we naturally seek to avoid what is evil; and this avoidance of which, if
conducted in accordance with reason, is called caution; and this the wise
man alone is supposed to have: but that caution which is not under the
guidance of reason, but is attended with a base and low dejection, is
called fear.--Fear is, therefore, caution destitute of reason. But a wise
man is not affected by any present evil; while the grief of a fool
proceeds from being affected with an imaginary evil, by which his mind is
contracted and sunk, since it is not under the dominion of reason. This,
then, is the first definition, which makes grief to consist in a shrinking
of the mind, contrary to the dictates of reason. Thus, there are four
perturbations, and but three calm rational emotions; for grief has no
exact opposite.

VII. But they insist upon it that all perturbations depend on opinion and
judgment; therefore they define them more strictly, in order not only the
better to show how blameable they are, but to discover how much they are
in our power. Grief, then is a recent opinion of some present evil, in
which it seems to be right that the mind should shrink and be dejected.
Joy is a recent opinion of a present good, in which it seems to be right
that the mind should be elated. Fear is an opinion of an impending evil,
which we apprehend will be intolerable. Lust is an opinion of a good to
come, which would be of advantage were it already come, and present with
us. But however I have named the judgments and opinions of perturbations,
their meaning is, not that merely the perturbations consist in them, but
that the effects likewise of these perturbations do so; as grief occasions
a kind of painful pricking, and fear engenders a recoil or sudden
abandonment of the mind; joy gives rise to a profuse mirth, while lust is
the parent of an unbridled habit of coveting. But that imagination, which
I have included in all the above definitions, they would have to consist