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evoked by the perceived relations of objects to our primary native feelings; our appetites below, and our tastes above. Without either the lower region of animal tendencies, or the higher region of spiritual impulses, desires would not exist; because those objects now included under the term wealth, or those possessions known as knowledge, would have no value, having no power to minister to our pleasure. The statement has been made only on the positive side; of course we include the corresponding negative considerations. Objects may excite desire, because they enable us to escape pain. An action, however, which stands in no relation to either pain or pleasure, must be one to which we are wholly indifferent.

We have, then, no occasion to suppose, indeed no intelligible grounds for supposing, the presence of native desires in our constitution for certain abstract qualities, or for abstract qualities under a concrete form; because, first, the relation of wealth, power, knowledge, to our happiness is a sufficient explanation of our desires for them; because, second, these desires come and go with this relation the miser even not being able to prize that which can not, under any .conditions, be sold; and third, because there is a difficulty in supposing generalizations, arrived at by much reflection and constantly expanding, the direct object of a simple, primitive feeling.

The very notion and definition of a primitive feeling is rather the immediate action of some object or intuition on the emotional constitution. The secondary relations to our well-being, which things disclose through the intellect, are grounds of our intellectual feelings. These are all in one sense secondary, though they are so in two degrees, and may be subdivided among themselves as primary and secondary.

In classifying the desires, we are then classifying the objects