The child, deriving sensible pleasure from a sweetmeat, cries out: That is _good_! Whatever gratifies its senses, gives it sensible delight, it _likes_ or _loves_. Such things it _desires_, _seeks_, _yearns for_, in their absence; and in their presence _enjoys_. At this stage the good means simply the _pleasure-giving_. But as reason develops the human being apprehends and describes as good not merely what is pleasure-giving, but whatever satisfies any natural need or craving, whether purely organic, or purely intellectual, or more widely human: food is good because it satisfies a physical, organic craving; knowledge is good because it satisfies a natural intellectual thirst; friendship is good because it satisfies a wider need of the heart. Here we notice a transition from “agreeable” in the sense of “pleasure-giving” to “agreeable” in the more proper sense of “suitable” or useful. The good is now conceived not in the narrow sense of what yields sensible pleasure but in the wider sense of that which is useful or suitable for the satisfaction of a natural tendency or need, that which is _the object of a natural tendency_. Next, let us reflect, with Aristotle, that each of the individual persons and things that make up the world of our direct experience has an end towards which it naturally tends. There is a purpose in the existence of each. Each has a nature, _i.e._ an essence which is for it a principle of development, a source of all the functions and activities whereby it continually adapts itself to its environment and thereby continually fulfils the aim of its existence. By its very nature it tends towards its end along the proper line of its development.(174) In the world of conscious beings this natural tendency is properly called appetite: _sense appetite_ of what is apprehended as good by sense cognition, and rational appetite or _will_ in regard to what is apprehended as good by intellect or reason. In the world of unconscious things this natural tendency is a real tendency and is analogous to conscious appetite. Hence it is that Aristotle, taking in all grades of real being, describes the good as that which is the object of any natural tendency or “appetite” whatsoever: the good is the “_appetibile_” or “desirable,” that which all things seek: _bonum est quod omnia appetunt_.