For the demarcation of the fields where impulse should be as completely as possible dependent upon and correspondent with external situation, those in which reference should take prior place from those in which it may be subordinated to appetencies with advantage, is not a simple matter. On many views of the good and of what should be, themselves results of subordinating reference to emotional satisfactions, there could be no question. Truth, it would be said, has claims prior to all other considerations. Love not grounded upon knowledge would be described as worthless. We ought not to admire what is not beautiful and if our mistress be not really beautiful when impartially considered we ought, so the doctrine runs, to admire her, if at all, for other reasons. The chief points of interest about such views are the confusions which make them plausible. Beauty as an internal quality of things is usually involved, as well as Good the unanalysable Idea. Both are special twists given to some of our impulses by habits deriving ultimately from desires. They linger in our minds because to think of a thing as Good or Beautiful gives more _immediate_ emotional satisfaction than to _refer_ to it as satisfying our impulses in one special fashion (cf. Chapter VII) or another (cf. Chapter XXXII). To think about Good or Beauty is not necessarily to refer to anything. For the term ‘thinking’ covers mental operations in which the impulses are so completely governed by internal factors and so out of control of stimulus that no reference occurs. Most ‘thinking of’ includes reference in some degree, of course, but not all, and similarly much reference would not commonly be described as thinking. When we drop something which is too hot to hold we would not usually be said to have done so through thinking. The two terms overlap, and their definitions, if there be a definition of ‘thinking’ as commonly used, are of different types. This is why ‘Thought’ was on an earlier page described as marking an oblique distinction.