=1. Inclination Averse to Duty.=--Directly and indirectly, all desires root in certain fundamental organic wants and appetites. Conduct, behavior, implies a living organism. If this organism were not equipped with an intense instinctive tendency to keep itself going, to sustain itself, it would soon cease to be amid the menaces, difficulties, rebuffs, and failures of life. Life means appetites, like hunger, thirst, sex; instincts like anger, fear, and hope, which are almost imperious in their struggles for satisfaction. They do not arise from reflection, but antedate it; their existence does not depend upon consideration of consequences, but their existence it is which tends to call out reflection. Their very presence in a healthy organism means a certain reservoir of energy which overflows almost spontaneously. They are impulsive. Such tendencies, then, constitute an essential and fundamental part of the capacities of a person; their realization is involved in one's happiness. In all this there is nothing abnormal nor immoral. But a human being is something more than a mere demand for the satisfaction of instincts of food, sex, and protection. If we admit (as the theory of organic evolution requires) that all other desires and purposes are _ultimately_ derived from these tendencies of the organism, still it is true that the refined and highly developed forms exist side by side with crude, organic forms, and that the simultaneous satisfaction of the two types, just as they stand, is impossible. =Organic and Reflectively Formed Tendencies Conflict.=--Even if it be true, as it may well be, that the desires and purposes connected with property were developed out of instincts having to do with food for self and offspring, it is still true that the developed desires do not wholly displace those out of which they developed. The presence of the purposes elaborated by thought side by side with the more organic demands causes strife and the need of resolution. The accumulation of property may involve subordinating the immediate urgency of hunger; property as an institution implies that one is not free to satisfy his appetite just as he pleases, but may have to postpone or forego satisfaction, because the food supply belongs to another; or that he can satisfy hunger only through some labor which in itself is disagreeable to him. Similarly the family springs originally out of the instinct of reproduction. But the purposes and plans which go with family life are totally inconsistent with the mere gratification of sexual desire in its casual and spontaneous appearance. The refined, highly developed, and complex purposes exact a checking, a regulation and subordination of inclinations as they first spring up--a control to which the inclinations are not of themselves prone and against which they may rebelliously assert themselves.