but I thought it better to take up a word already known,and to limit its signification,than to introduce a new one,which would not perhaps incorporate so well with the language.I should never have presumed the least alteration in our words,if the nature of the language,framed for the purposes of business rather than those of philosophy,and the nature of my subject,that leads me out of the common track of discourse,did not in a manner necessitate me to it.I shall make use of this liberty with all possible caution.
As I make use of the world Delight to express the sensation which accompanies the removal of pain or danger;so when I speak of positive pleasure,I shall for the most part call it simply Pleasure.
V
Joy And Grief It must be observed that the cessation of pleasure affects the mind three ways.
If it simply ceases,after having continued a proper time,the effect is indifference;if it be abruptly broken off,there ensues an uneasy sense called disappointment;if the object be so totally lost that there is no chance of enjoying it again,a passion arises in the mind,which is called grief.
Now there is none of these,not even grief,which is the most violent,that I
think has any resemblance to positive pain.The person who grieves,suffers his passion to grow upon him;he indulges it,he loves it:but this never happens in the case of actual pain,which no man ever willingly endured for any considerable time.
That grief should be willingly endured,though far from a simply pleasing sensation,is not so difficult to be understood.It is the nature of grief to keep its object perpetually in its eye,to present it in its most pleasurable views,to repeat all the circumstances that attend it,even to the last minuteness;
to go back to every particular enjoyment,to dwell upon each,and to find a thousand new perfections in all,that were not sufficiently understood before;
in grief,the pleasure is still uppermost;and the affliction we suffer has no resemblance to absolute pain,which is always odious,and which we endeavor to shake off as soon as possible.The Odyssey of Homer,which abounds with so many natural and affecting images,has none more striking than those which Menelaus raises of the calamitous fate of his friends,and his own manner of feeling it.He owns,indeed,that he often gives himself some intermission from such melancholy reflections;but he observes,too,that,melancholy as they are,they give him pleasure.
'AXX'emnNs navras mev OduPOevos kal axeuwv,IIoXXakls ev meyaPolbl kaONmevos NmerePolblv,"AXXore mev re yow pPeva repnomal,"aXXore d'avre IIavomal aiyNpos de koPos kPuePlo yoolo.
Hom.Od.D IOO
Still in short intervals of pleasing woe,Regardful of the friendly dues I owe,I
to the glorious dead,for ever dear,Indulge the tribute of a grateful tear.
On the other hand,when we recover our health,when we escape an imminent danger,is it with joy that we are affected?The sense on these occasions is far from that smooth and voluptuous satisfaction which the assured prospect of pleasure bestows.The delight which arises from the modifications of pain confesses the stock from whence it sprung,in its solid,strong,and severe nature.
VI
Of The Passions Which Belong To Self-Preservation Most of the ideas which are capable of ****** a powerful impression on the mind,whether simply of Pain or Pleasure,or of the modifications of those,may be reduced very nearly to these two heads,self-preservation and society;
to the ends of one or the other of which all our passions are calculated to answer.The passions which concern self-preservation,turn mostly on pain or danger.The ideas of pain,sickness,and death,fill the mind with strong emotions of horror;but life and health,though they put us in a capacity of being affected with pleasure,make no such impression by the ****** enjoyment.The passions therefore which are conversant about the preservation of the individual turn chiefly on pain and danger,and they are the most powerful of all the passions.
VII
Of The Sublime Whatever is fitted in any sort to excite the ideas of pain and danger,that is to say,whatever is in any sort terrible,or is conversant about terrible objects,or operates in a manner analogous to terror,is a source of the sublime;that is,it is productive of the strongest emotion which the mind is capable of feeling.I
say the strongest emotion,because I am satisfied the ideas of pain are much more powerful than those which enter on the part of pleasure.Without all doubt,the torments which we may be made to suffer are much greater in their effect on the body and mind,than any pleasure which the most learned voluptuary could suggest,or than the liveliest imagination,and the most sound and exquisitely sensible body,could enjoy.Nay,I am in great doubt whether any man could be found,who would earn a life of the most perfect satisfaction,at the price of ending it in the torments,which justice inflicted in a few hours on the late unfortunate regicide in France.But as pain is stronger in its operation than pleasure,so death is in general a much more affecting idea than pain;because there are very few pains,however exquisite,which are not preferred to death:nay,what generally makes pain itself,if I may say so,more painful,is,that it is considered as an emissary of this king of terrors.
When danger or pain press too nearly,they are incapable of giving any delight,and are simply terrible;but at certain distances,and with certain modifications,they may be,and they are,delightful,as we every day experience.
The cause of this I shall endeavour to investigate hereafter.
