What distinguishes, he says, one being from another, is its Organization; and as having a special nature, every creature has a special end. Its end or destination is its good, or its good consists in the accomplishment of its end. Further, to have an end implies the possession of faculties wherewith to attain it; and all this is applicable also to man. In man, as in other creatures, from the very first, his nature tends to its end, by means of purely instinctive movements, which may be called primitive and instinctive tendencies of human nature; later they are called passions. Along with these tendencies, and under their influence, the intellectual faculties also awake and seek to procure for them satisfaction. The faculties work, however, at first, in an indeterminate fashion, and only by meeting obstacles are driven to the concentration necessary to attain the ends. He illustrates this by the case of the intellectual faculty seeking to satisfy the desire of knowledge, and not succeeding until it concentrates on a single point its scattered energies. This spontaneous concentration is the first manifestation of Will, but is proved to be not natural from the feeling of constraint always experienced, and the glad rebound, after effort, to tho indeterminate condition. One fact, too, remains even after every thing possible has been done, viz., that the satisfaction of the primitive tendencies is never quite complete. When, however, such satisfaction as may be, has been attained, there arises pleasure; and pain, when our faculties fail to attain the good or end they sought. There could be action, successful and unsuccessful, and so good and evil, without any sensibility, wherefore good and evil are not to be confounded with pain and pleasure; but constituted as we are, there is a sensible echo that varies according as the result of action is attained or not. Pleasure is, then, the consequence, and, as it were, the sign of the realization of good, and pain of its privation. He next distinguishes Secondary passions from the great primary tendencies and passions. These arise _apropos_ of external objects, as they are found to further or oppose the satisfaction of the fundamental tendencies. Such objects are then called _useful_ or _pernicious_. Finally, he completes his account of the infantile or primitive condition of man, by remarking that some of our natural tendencies, like Sympathy, are entirely disinterested in seeking the good of others. The main feature of the whole primitive state is the exclusive domination of passion. The will already exists, but there is no liberty; the present passion triumphs over the future, the stronger over the weaker.