It is evident that this growing consciousness of the nature of an impulse, whereby we resolve it into manifold and comprehensive activities, also takes the impulse out of its isolation and brings it into connection with other impulses. We come to have not a series of disconnected impulses, but one all-inclusive activity in which various subordinate activities (or conscious impulses) are included. Thus, in the previous example, the impulse for food is united with the family impulse, and with the impulse for communication and intercourse with society generally. It is this growing unity with the whole range of man's action that is the 'spiritualizing' of the impulse--the natural and brutal impulse being just that which insists upon itself irrespective of all other wants. The spiritualizing of the impulse is organizing it so that it becomes one factor in action. Thus we literally come to 'eat to live', meaning by life not mere physical existence, but the whole possible sphere of active human relations. 4. Relation of activity to pleasure. We have seen that the 'object' of desire in itself is a mere abstraction; that the real object is full activity itself. We are always after larger scope of movement, fuller income in order to get larger outgo. The 'thing' is always for the sake of doing; is a part of the doing. The idea that anything less or other than life (movement, action, and doing), can satisfy man is as ridiculous when compared with the actual course of things in history, as it is false psychologically. Freedom is what we want, and freedom means full unimpeded play of interests, that is, of conscious impulses (see Sec. 34 and 51). If the object is a mere abstraction apart from activity, much more is pleasure. Mere pleasure as an object is simply the extreme of passivity, of mere having, as against action or doing. It is _possible_ to make pleasure to some degree the object of desire; this is just what the voluptuary does. But it is a commonplace that the voluptuary always defeats himself. He never gets satisfaction who identities satisfaction with having pleasures. The reason is evident enough. Activity is what we want, and since pleasure comes from getting what we want, pleasure comes only with activity. To give up the activity, and attempt to get the pleasure is a contradiction in effect. Hence also the 'hedonistic paradox'--that in order to get pleasure we must aim at something else.