Though Edwards himself confesses "that language is here somewhat imperfect," he strives to make a distinction between the will and the affections, though they are closely related. The will acts, but the affections are those acts that are much more lively and vigorous. (237) So then, everything we do, every action we take springs from our will (inclination). Yet, these things we do, in a routine way, "are not so commonly called affections." (237) Actions are based on our inclinations towards something or our disinclinations away from something else. If it is something we like, and like very much, then the affection of love is evident. If it is something we dislike greatly, the affection is hate. If it is something we like very much but it is not readily present or available, the affection is desire. Other affections Edwards mentions here are joy/delight and grief/sorrow. (237)
Next, Edwards claims that there is never any exercise of affections where the body is left unaffected. The body is altered along with its various fluids. The inverse is also true - when the various fluids are set into motion, affections often spring forth. (237) I agree as I think about loving my wife. I think about her - her beauty, her body, her nature, (and nurture of me) and then, very quickly I might say, the affections of love and desire are launched. Well, then, it does not take very long for the 'fluids' to start a-churnin'. Again, as in yesterday's thoughts, it is clear, however, that only the mind is capable of these thoughts - not the body. It is the soul only that is capable of ideas. Obviously, Edwards uses soul and mind, almost, interchangeably.
Edwards also strives to distinguish affections from passions. Affections are more extensive and thoughful than passions. That is, passions are more closely associated with impluses - those things, those actions, that often overwhelm the mind. (237)
In summary, then, there are two categories of affections. There "are those |objects| by which the soul is carried out to what is in view, cleaving to it, or seeking it." These affections "are love desire, hope, joy, gratitude, complacence." Then there are those objects that one is opposed to, that generate affections such as hatred, fear, anger, and grief, to list a few. Edwards also points out that it is possible to have an affection that is a mixture of the two categories. For example, consider pity. It is easy to be affected towards a suffering person and against the thing that is causing his suffering. (237)
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