This section deals with the ethical part of Hobbes's philosophy. According to his definition, the object of ethics is the study of human temperament and behavior, which is actually human nature. Philosophy studies objects, and human nature is also an object, and he tries to study human nature as an objective thing, looking for laws in it. He concluded that desire is the most basic factor in human nature, and that desire can explain all human emotions, emotions, and behaviors. His views on the issues of life, including happiness and morality, as well as his political science, are also based on an understanding of human nature.
1.Desire is a fundamental factor in human nature.
Hobbes regarded desire as a fundamental factor in human nature, and tried to explain the whole range of human emotions and emotions with it. In his view, human behavior is governed by emotions and emotions, and all human emotions and emotions are just different forms of desire. He didn't have a definition of what desire really was. Judging from his usage, he does not equate desire with man's biological instinct, but it has a much broader meaning, referring to man's impulse to want anything. Different emotions and emotions arise because of the difference in what is desired, or because the desire is fulfilled or hindered. His arguments are not coherent, and I have organized them according to my own understanding, dividing the emotions and emotions he discusses into the following five groups: the first group is pleasure and pain. Desire is the movement of life, when desire is satisfied, the movement of life is strengthened, and the emotion at this time is called happiness. Desires cannot be satisfied, the movement of life is hindered, and the emotion at this time is called pain. The second group is love and hate. What a person desires is also what he loves, so love and desire are the same thing, the difference is that desire refers to the situation when the object is not present, while love refers to the situation when the object is present. The opposite of love is hate, and the emotion when the object of hatred is not present is called disgust, and the emotion when present is called hate. Loving someone single-mindedly and asking this person to also love themselves single-mindedly is called **love. The hatred that arises when love is not reciprocated is called resentment. Universal love for others is called kindness. The third group is hope and disappointment. Believing that desires can be fulfilled is called hope. Thinking that desires cannot be fulfilled is called disappointment. Constant hope is called self-confidence, and constant disappointment is called inferiority. 
The fourth group is fear and courage. Feeling that the subject will cause harm and not daring to resist is called fear. The emotion of believing that you can be relieved of harm by resisting is called courage. The sudden surge of courage is called anger, and the anger that arises when you see someone else suffer an unrighteous act is called righteous indignation. The desire for small profits and the fear of small harms are called cowardice, and the contempt for benefits and harms is called heroism. Heroism in the face of death or great suffering is called strength, and heroism in the use of wealth is called generosity. Unexplained fear is called panic, and it is easily contagious and often exists in a rabble. The fifth group is the desire for power. Power refers to the means by which a person obtains specific benefits in society, which is divided into two categories: one is natural and primitive power, that is, the superiority of physical and mental functions, such as appearance, physical strength, intelligence, birth, etc.;The other type is the power obtained, which is the advantage obtained by virtue of natural power, acquired luck and one's own efforts, and there are four main items, namely, power, wealth, fame, and knowledge. The desire for power is called ambition, and the desire for wealth is called greed, both of which are derogatory terms. According to Hobbes, an impartial evaluation should be based on the legitimacy of the means of acquisition and the manner in which it is used. The desire for fame, if it matches the name, is called self-esteem;If it is not worthy of the name, it is called vanity. Vanity is one of the most common psychology in young people, and it is often fueled by heroic stories, but it is often corrected by age and work. The desire for knowledge is called curiosity, and Hobbes spoke of this desire for power most highly as a unique passion that distinguishes man from other animals, but at the same time points out that knowledge is only a small power, because the nature of learning determines that there are too few people who understand its benefits. There are also emotions related to power. The joy that comes from knowing that you have power is called pride. The pain that arises from feeling that you lack power is called frustration. If you know that this is caused by some kind of deficiency in your own ability, there is shame in your frustration. Seeing others succeed in power, wealth, fame, and knowledge, and wanting to strive to surpass others is called competitiveness. In doing so, if you try to exclude and hinder the other person, this is called jealousy. 
Hobbes used desire as the basic factor to analyze the various emotions in the human heart, and painted a map of human nature. In the modern West, he was the first person to do this kind of analysis, and in a certain sense, it can be said that he founded a kind of emotional psychology.
2.Desire is the driving force of life.
According to Hobbes, desire is not only a fundamental factor in human nature, but also the driving force of life. Desire is the movement of life, and without desire is death. A person whose desires have ceased is just as unable to live as a person whose feelings and perceptions have stopped. Desire produces passion, which exists in the form of various passions, and if passion is weak, it is dull, and life will be very boring. What is happiness?Happiness is the desire to move from one goal to another, and reaching the former goal is nothing but paving the way for the latter. The purpose of human desire is not to enjoy it once in the present moment and finish it, but to always ensure the path to future desire. There is no ultimate goal in life, and it seems that happiness is achieved when that goal is achieved. A person who can continue to achieve success in what he desires and is always in a state of vigorous and upward movement is happiness in this life. Happiness does not lie in being satisfied and not seeking progress, and the so-called eternal tranquility of the mind does not exist in this world, because life itself is a kind of movement, and it is impossible to be without desires and passions. This is actually a critique of Stoic ethics. As for the so-called happiness of the afterlife, or the so-called intuitive bliss that one can enjoy immediately if one is devotion to God, Hobbes says that it is as incomprehensible as the absurd words of the scholastic philosophers. 
Hobbes tried his best to justify his desires and advocated a positive and energetic attitude towards life. However, he did not believe that desires could be unlimited, even for the sake of happiness. We should recognize,In this worldly life, every action we take is the beginning of a long chain of consequences. In this chain, suffering and pleasure are connected, and indulging desires is bound to suffer the pain associated with them. For example, ** will invite disease, rashness will invite disaster, injustice will invite revenge, pride will invite failure, cowardice will invite oppression, and so on. These sufferings are natural punishments for the corresponding actions, so we should try to look as far as possible and pursue pleasure rationally, so as not to give a beginning to the chain of consequences that bring great suffering. Obviously, this is basically Epicurus's view, and thus Hobbes's ethics can be classified as hedonistic. From a moral point of view, if human desires and passions are not limited by some force, people will always be at war with each other, and there will be no peace. Because of the difference in temperament, habits and concepts, people's desires are also different, and if everyone takes their own desires as a yardstick for judging good and evil, this state of war between people will be inevitable. Therefore, for the sake of human peace and happiness, there must be a common moral law that governs people's behavior. Fairness, justice, and benevolence are good, virtues, because they are the means to peace and happiness. Hobbes's emphasis on morality as a means and his disbelief that morality has an intrinsic value actually opened up the position of English utilitarianism. The moral law itself does not have the power to make people obey, but must rely on a coercive force, which is the state. In the final analysis, the creation and existence of the state is to bring the satisfaction of people's desires into a peaceful track. This is what will be discussed in the next section, which is Hobbes's political doctrine. 