Emotion (emoreo, to move out) "is often used as synonymous with feeling. Strictly taken, it means 'a .state of feeling which, while it does not spring directly from an affection of bod)', manifests its existence and character by some sensible efl'ect upon the body.' An emotion differs from a sensation by its not originating in a state of body ; and from a cogn'tiun, by its being pleasurable or painful. Emotions, like other states of feeling, imply knowledge. Sometliing beautiful or de- formed, sublime or ridiculous, is known and contem- plated ; and on the contemplation springs up the ap- propriate feeling, followed by the characteristic ex- jiression of countenance, or attitude, or manner. In themselves considered, emotions can scarcely be called springs of action. ' The feelings of be^auty, grandeur, and whatever else is comprehended under the name of taste, do not lead to action, but terminate in delightful contemplation, which constitutes the essential distinc- tion between them and the moral sentiments, to which, in some points of view, they may doubtless be likened' (Mackintosh, Dissert, p. 2S8). Emotions tend rather, while tliey last, to fix attention on the objects or occur- rences which have excited them. In many instances, however, emotions are succeeded by desires to obtain possession of the objects which awaken them, or to re- move ourselves from the presence of such objects. AVhen an emotion is thus succeeded in' some degree of desire, it forms, according to Lord Kames, a passion, and becomes, according to its nature, a powerful and l)crnianent spring of action. Emotions, then, are awakened through the medium of the intellect, and are varied and modified by the conception we fo.m of llie objects to which they refer. Emotions manifest their existence and character by sensible effects upon tlie bod3^ Emotions, in themselves and by themselves, lead to quiescence and contemplation rattier than ac- tivitv ; l)ut they combine with springs of action, and give to tliem a character and a coloring. "What is said to be done from surjirise or shame has its proper spring — the surprise or shame being concomitant"' (Dr. Chalmers, .Shtches of .^rcntahind Moral Philosophy, p. 88). — Fli'ming, Vdcahulari/ of Philosdjihy, s. v.
Empedocles, an ancient philosopher of Agrigen-
tum, "distinguished himself by his knowledge of natu- ral history and medicine, and his talents for philosoph- ical poetry. It is general! j' believed that he perished, in tlie crater of /Etna. Some suppose him to have been a disciple of Pythagoras or Aichytas (Diog. Laert. viii, 54 sq.) ; others, of Parmenides. He cannot have been an immediate scholar of the first, inasmuch as Aristotle (^Met. i, 3) represents him as contemporary with, but j'ounger than Anaxagoras, and because he appears to have been the master of Gorgias. His philosophy, which he described in a didactic poem, of which only fragments liave come down to us, com- bined the elements of various systems, most nearly approaching that of Pythagoras and Heraclitus, but differing from the latter, principally, 1. Inasmuch as Empedocles more expresslj^ recognises yo?(r elements, earth, water, air, and fire : these elements (compare his system, in this respect, with that of Anaxagoras) he affirmed not to be simple in their nature, and as- signed the most important place to fire. 2. Pesides the principle of concord (0(Xi«), opposed to that of dis- cord (I'iiivof,) (the one being the source of Union and good, the other of their cpposites), he admitted into his s^'steni necessity also, to exjjlain existing phenomena. To the first of these principles he attributed the origi- nal composition of the elements. The material world (jytpaXpoc, pTypa) he believed, as a whole, to be divine, but in the sublunar portion of it he detected a consider- able admixture of evil and imperfection. He taught that at some future day all things must again sink into chaos. He advanced a subtle and scarcely intelligible theory of the active and passive affections of things (comp. Plato, Menon. ed. Steph. p. 76, C. D. ; Arist. De Gener. et Corr. i, 8 ; Frar/m. ap. Slurz. v, 117), and drew a distinction between the world as presented to our senses (Kuapoc, aia^^roc), and that which he pre- sumed lo be the type of it, the intellectual world (koct- poQ vorirniS). He looked for the principle of life in fii-e, admitting, at the same time, the existence of a Divine Being pervading the universe. From this su- perior intelligence he believed the damones to emanate, to whose nature the human soul is allied. Man is a fallen damon. There will be a return to unit)', a trans- migration of souls, and a change of forms. The soul he defined to consist in a combination of the four ele- ments (because cognition depends upon the similarit)' of the subject and object), and its seat he pronounced to be principally the blood'" (Tcnnemann, Muhval Hist. Phil. § 106). Lewes differs ivv.m all other historians respecting the place occu])ied by Empedocles, making his system to include elements from the P3'thagorean, Eleatic, Heraclitic, and Anaxagorean systems (^History of Philosophy, Lond. 1867, 2 vols. 8vo, i, 89 sq.). See Sturz, Empedocles Ayrigentimus, De Vita et Philosopkia ejus exfosuit, Carmimim Rcliqvias ex Antiquis Sci iptori- bus coUegit, i-ectnsuit, ilhistrarit Fr. Gttil. Sturz (Lips. 18C5, 8v()); J. G. Neumanni Proyr. de Empedocle Phi- losopho (Viteb. 1790, fob); Lommatzsch, Die Weisheit des Empcd. (Berlin, 1830); Stein, Empcd. Agriyent. fragmmta (Bonn, 1852); "VVinnefeld, Die J'hilosophie des Empod. (Pastadt, 1862); Steinhart, in Ersch und Gruber, Al'gem. Encyldop. s. v. Empedocles.