Another objection that has been brought up against pleasure as desire basis is that “pleasures are diminished by repetition, whilst habits are strengthened by it; if the intensity of desire therefore were proportioned to the ‘pleasure value’ of its gratification, the desire for renewed gratification should diminish as this pleasure grows less, but if the present pain of restraint from action determines the intensity of desire, this should increase as the action becomes habitual.” (James Ward in _Encyclopædia Britannica_, vol. xx., p. 79.) But pleasure and so also desire often increases with repetition. One who tastes champagne for the first time may receive slight pleasure. The next time he dines out he will, with image of his previous experience, have slight desire for champagne. As experience is repeated his pleasure and desire may increase to ecstasy and passion. But habits not obviously pleasure-yielding, as the morning chore to the country lad, will be desired after intermittance; the country boy homesick in the city longs in the morning for the familiar scene and familiar task which was a source of aversion at home. We painfully miss the customary, even the painful customary, for thereby the conservative tendency of nature and organic activity is broken up. Desire arises for relief from this pain, and the habitual is so far regarded as pleasurable. Thus desire is in proportion to the “restraint” only so far as the restraint is painful, and thus relief appears pleasurable. Thus the desire for the habitual has, like other desire, its basis in prospective pleasure. That the analysis of desire as regards representation of pleasure is still an open question certainly marks the psychology of feeling as very backward; that here is a most common and prominent psychosis, whose simplest analysis is not yet agreed upon, shows how far we yet are from a standard of subjective verification. I have expressed my own opinion that both the evolutionary standpoint and special analysis indicate a distinct emotion at prospective good which is best denominated by the term desire. This is a purely psychological result, and has absolutely no reference to ethics. “Pleasure” has such an inevitable ethical tinge that a purely scientific denotation would be useful. The “good” is a better, but also objectionable term. That then the organism should foresee and image the good and should have a feeling about it which should stimulate will to its appropriation and realization is a psychosis of utmost value, and one which is in all psychism above the lowest an extremely common phenomenon. This does not assert that desire in all its lower range is a seeking for pleasure, an extremely late conception and endeavour; but it means that as perception is of things in their experience values, so representation also, as giving the basis of desire; but a conscious hedonism is still afar off.