7. The longing, yearning, peculiar desire quality as feeling mode. 8. Desire pain. In the first place then, the object of desire, the _desideratum_, is not the object as such. We do not desire things merely as such, but only as far as they are significant of experience. Presentation does not, at least normally and originally, ever end in itself, but it is always connected, and connects with pleasure-pain experiences. Desire begins by being vague as to its object; under slight pressures of pain we want something, but we know not what; we have dim, undefined longing, but the indefinite object is always a possibility of experience, a centre of pleasure-pain potency. At the first stirring of hunger pains, we have a vague uneasiness and sense of lack, with a most general idea of object and longing toward it, and suffer the pain from hunger. We may be physiologically hungry without feeling hungry, and so may have a desire of thing in general to remove pain before the pain is felt and recognised in its particularity as hunger pain. When hunger comes, or, primitively, is achieved, then we want something to eat; and as this feeling intensifies, the craving becomes more and more definite as to object; bread, etc., is wanted, and in famine hunger there is the most particular representation, as of certain dishes formerly eaten with great relish. Lumholtz, wandering famished on a Christmas in the wilds of Australia, thinks of the puddings in his native Norway. The evolutionary significance of this increasing definition of object in desire is obvious in that greater definiteness and accuracy of self-preservative action is thereby assured. As far as the nature of the emotion desire goes, it seems quite indifferent whether there is presentation or representation of object. I desire equally, whether I actually see the bonbon on the table or when I merely represent it—see it in my mind’s eye.