10. In a man of confirmed habits of moral virtue, Passion starts up indeed independently of Reason, but then Reason ordinarily finds little difficulty in regulating the Passion so aroused. In a certain high and extraordinary condition of human nature, not only has Reason entire mastery over Passion wherever she finds it astir, but Passion cannot stir in the first instance, without Reason calling upon it to do so. In this case the torpor of the will deprecated above (n. 7) is not to be feared, because Reason is so vigorous and so masterful as to be adequate to range everywhere and meet all emergencies without the goad of Passion. This state is called by divines the _state of integrity_. In it Adam was before he sinned. It was lost at the Fall, and has not been restored by the Redemption. It is not a thing in any way due to human nature: nothing truly natural to man was forfeited by Adam's sin. It is no point of holiness, no guerdon of victory, this state of integrity, but rather a being borne on angel's wings above the battle. But one who has no battle in his own breast against Passion, may yet suffer and bleed and die under exterior persecution: nay, he may, if he wills, let in Passion upon himself, to fear and grieve, when he need not. So did the Second Adam in the Garden of Gethsemane. _Readings_.--St. Thos., 1a, q. 81, art. 2, in corp.; _id._, 1a 2æ, q. 23, art. 1, in corp.; _ib._, q. 23, art. 2, in corp.; Cicero, _Tusc. Disp._, iv., cc. 17-26; St. Aug., _De Civitate Dei_, ix., cc. 4, 5; Ar, _Eth._, III., v., 3, 4; _ib._, I., xiii., 15-17; St. Thos., 3a, q. 15, art. 4; _id._, 1a 2æ, q. 59, art. 5; Plato, _Timaeus_, 69, B, E: 70, A. SECTION II.--_Of Desire_. 1. Desires are either _physical_ cravings, by moderns called _appetites_; or _physical_ desires or _tastes_, called _desires_ proper. The appetites have their beginning in bodily uneasiness. They are felt needs of something required for the animal maintenance of the individual or of the race. The objects of the several appetites are Meat and Drink, Warmth or Coolness, Exercise and Repose, Sleep, Sex. The object of mere appetite is marked by quantity only, not by quality. That is to say, the thing is sought for in the vague, in a certain amount sufficient to supply the want, but not this or that variety of the thing. The cry of a hungry man is, "Give me to eat," if very hungry, "Give me much:" but so far as he is under the mere dominion of appetite he does not crave any particular article of food, vegetable or animal: he wants quantity merely. So of thirst, so of all the appetites, where there is nothing else but appetite present.