How many of the elements contained in the object chosen, or so bound up with it that they must be accepted along with it, may fairly be said to fall within the intention of the chooser? There may easily be dispute touching the latitude with which the word intention may be used. Some things a man sees clearly to be inseparably connected with the object of his choice; some he is less conscious of; some he overlooks altogether. It does not seem unwarranted to maintain that the first of the three classes of things, at least, may be said to be intended. When Dr. Katzenberger, in his desire to get across the road without sinking in the mire, used as a stepping-stone his old servant Flex, who had fallen down, his complete intention was not simply to cross the road unmuddied. It was to cross the road unmuddied by stepping on Flex. Evidently the intention--the whole object--gives some revelation of the character of a man. Many men may will to avoid the mud; but not all of these can will to avoid it by stepping upon a fellow-man. 47. MOTIVE.--The stepping upon a fellow-man with whom one is on good terms can scarcely be regarded as a thing desirable in itself. If it is desired, it is because of the complex in which it is an element. Some other element or elements may exert the whole attractive force which moves desire and will. In other words, some things are chosen for the sake of others. When we have discovered that for the sake of which any object is chosen, we have come upon the _Motive_. The intention may be said to embrace the whole object as foreseen. The motive embraces only a part of it, but the vital part, the part without which the object would not be desired and willed. 48. ETHICAL SIGNIFICANCE OF INTENTION AND MOTIVE.--There has been much dispute among moralists as to the ethical significance of intention and motive. Bentham maintains that "from one and the same motive, and from every kind of motive, may proceed actions that are good, others that are bad, and others that are indifferent." He gives the following illustration: [Footnote: _Principles of Morals and Legislation_, chapter x, Sec 3.] "1. A boy, in order to divert himself, reads an inspiring book; the motive is accounted, perhaps, a good one; at any rate, not a bad one. 2. He sets his top a-spinning: the motive is deemed at any rate not a bad one. 3. He sets loose a mad ox among a crowd: his motive is now, perhaps, termed an abominable one. Yet in all three cases the motive may be the very same: it may be neither more nor less than curiosity." In criticizing this citation I must point out that curiosity is not, properly speaking, an object of choice at all. I have used the word "object" to indicate what is chosen, not to indicate the psychic fact present at the time of the choice. And I have said that the motive is the vital part of the object.