With intellect goes _Faith_, as it were the intellect applied to things not intelligible; with Will go Hope and Charity or Love: Hope being the Will exercised upon things not naturally desired, and Love the union of Will with what is not naturally brought near to us.
Aquinas then passes to politics, or at least the discussion of the political ideas of law, right, &c.
Coming now to _modern_ thinkers, we begin with THOMAS HOBBES.

[1588-1679.] The circumstances of Hobbes's life, so powerful in determining the nature of his opinions, had an equally marked effect on the order and number of expositions that he gave to the psychological and political parts of his system.

His ethical doctrines, in as far as they can be dissociated from, his politics, may be studied in no less than three distinct forms; either in the first part of the Leviathian (1651); or in the De Cive (1647), taken along-with the _De Homine_ (1658); or in the Treatise of Human Nature (1650, but written ten years earlier), coupled with the De Corpore Politico (also 1650).

But the same result, or with only unimportant variations, being obtained from all, we need not here go beyond the first-mentioned.
In the first part of the Leviathan, then, bearing the title _Of Man_, and designed to consider Man as at once the _matter_ and _artificer_ of the Commonwealth or State, Hobbes is led, after discussing Sense, Imagination, Train of Imaginations, Speech, Reason and Science, to take up, in chapter sixth, the Passions, or, as he calls them, the Interior beginnings of voluntary motions.

Motions, he says, are either vital and animal, or voluntary.