6. Hence is apparent the folly of supposing that crimes against property are preventible simply by placing it within the power of all members of the community easily to earn an honest livelihood, and therewith the satisfaction of all their natural needs. It is not merely to escape cold and hunger that men turn to burglary or fraudulent dealing: it is more for the gratification of a fancy, the satisfaction of an inordinate desire. Great crimes are not committed "to keep the wolf from the door," but because of the wolf in the heart, the overgrown psychical desire, which is bred in many a well-nourished, warmly clad, comfortably housed, highly educated citizen. There is a sin born of "fulness of bread." _Readings_.--St. Thos., 1a 2æ, q. 30, art. 3, in corp.; _ib_., q. 30, art. 4, in corp.; Ar., _Eth_., III., xi., 1-4: Ar., _Pol_., I., ix., 13; _ib_., II., vii., 11-13. N.B.--The division of desires into _physical_ and _psychical_ is first suggested by Plato, who (_Rep._ 558 D to 559 C) divides them as _necessary_ and _unnecessary_. Unnecessary desires he treats as evil. What Plato calls a _necessary_, Aristotle calls a _physical_, and St. Thomas a _natural_ desire. Unfortunately, Aristotle and St. Thomas had but one word for our English two, _physical_ and _natural_. Desires that are not physical, not natural nor necessary to man in his animal capacity, may be highly natural and becoming to man as he is a reasonable being, or they may be highly unbecoming. These psychical desires, called by St. Thomas _not natural_, take in at once the noblest and the basest aspirations of humanity. SECTION III.--_Of Delight_.