The Order of the Passions (I-II, 23–25)

spes (i): motion toward an absent arduous good that can be attained (good as term toward which)
(hope)

desiderium/concupiscentia (c): motion toward an absent good delectatio/gaudium (c): rest in a present good
(desire) (delight/joy)

desperatio (i): motion from an absent arduous good that cannot be attained (difficulty as term from which)
(despair)

amor (c): aptitude/proportion toward a good (complacentia boni)

(love)

odium (c): inaptitude/disproportion from an evil

(hate)

timor (i): motion from an absent arduous evil that can be avoided (evil as term from which)
(fear)

fuga/abominatio (c): motion from an absent evil tristitia (c): unrest in a present evil
(flight/revulsion) (sadness)
ira (i): motion toward, attacking, a present
(anger) arduous evil

audacia (i): motion toward an absent arduous evil that can be overcome (difficulty as term toward which)
(daring)

(c): a passion of the concupiscible appetite, whose object is the (sensible) good or evil considered absolutely (i.e., the pleasant or painful)
(i): a passion of the irascible appetite, whose object is the (sensible) good or evil considered as something arduous or difficult to attain or avoid
 In the passions of the concupiscible appetite, there is contrariety according to object only (i.e., toward good and away from evil); in the passions of the irascible appetite there is also
contrariety according to approach and retreat from the same term (e.g., toward an arduous good inasmuch as it is good, away from an arduous good inasmuch as it is difficult to attain).
Hence the contrary passions are: (c): Love/hate, desire/flight, delight/sadness; (i): hope/fear, despair/daring; hope/despair, fear/daring. Anger has no contrary.
 Passions of the irascible appetite arise from and terminate in passions of the concupiscible appetite.