taking lemonade when heated, will have visions of lemonade and desire therefor. One who is just forming some habit of relief will not have spontaneous images, but must call them up. Desire also will be purely general, “Oh! to get rid of this heat.” Specific desire, as founded upon a definite image of realization, is primarily the result of active association of definite object and mode with a given pleasure-pain state. The realizing the image as unreality, as suggesting an actualization to be wished for, is learned from rude experience with present sensations and perceptions quite at variance with the image. Thus, that the vision of water is unreality I know by seeing the room before me, touching the chair, sense of painful heat unrelieved, etc. An image of actualization barely of itself does not include desire. I may conceive that I can image myself moving in water without any emotion therewith connected, but as matter of fact, this never occurs; all our images of actualization carry some desire value. Even bare phantasy, as imagining myself living on the moon, is not without a tinge of desire or aversion, for the origin and growth of imaging has been so bound up with desire, and is for desire as life function that some desire tendency is retained even in the purest flights of imagination. It becomes increasingly evident that such a simple and understandable expression as, “I want that peach,” implies a great complexity of psychic process which is hidden from us by the summarizing facility of language. Emotion is evidently far too complex for full analysis. Its complexity is such that we may well hesitate to attribute it, as is so often and easily done, to the lowest psychisms. Since desire includes a measure of self-consciousness, and also of consciousness of pleasure, it seems improbable at first sight that such elements should exist in certain low consciousnesses where primitive organisms seem impelled by desire. However, though this _a priori_ view has weight, it must not be allowed to be of supreme value. Yet when we fairly interpret a very simple case, as when a dog scenting and seeing meat on a shelf, is said to desire it, and so to spring for it, we certainly imply a complexity of mental activity, which might by many be thought quite beyond the power of even a very intelligent dog. We have at least the following factors:— 1. Simple scent or vision of the thing; bare presentation or representation of object. 2. Either a definite bringing up, or a mechanical re-occurrence of past pleasurable associated feelings and sensations, or both. 3. Sense of unreality. 4 Feeling of lack. 5. Pain of lack. 6. Sense of pleasure potentiality of the thing, which implies— (_a_) Idea of pleasure. (_b_) Idea of personal experience thereof, _i.e._, some egoistic sense. (_c_) Sense of experience as in time past, as experienced. (_d_) Sense of time as future as implied in sense of the experienceable.