Primarily then, and always, even in the latest evolution, as tendency at least, the desire is for the pleasure in the object, and desire is excited by every representation of the pleasurable. If one says, “I can look upon pleasure without desire,” we may well question whether there is really personal pleasure represented. Dancing, card-playing, wine-drinking, may be pleasures which do not attract me because I do not care for them; and by such a statement we indicate the practical parallelism of pleasure and desire which is forced upon common introspection. If you care for it, it is a pleasure to you; if you do not care for it, it is not a pleasure to you; such is the result of common observation, and a very just conclusion so far as I can see. To excite desire, we naturally suggest the pleasurable. One person persuading another to go to a party says: “I know you would have a good time.” When one answers, “I know that I would have a good time, but I dread the trouble of getting ready”; here is a conflict of desires in which desire of present ease and comfort may overcome desire of future pleasure. We may, indeed, assert that one cannot honestly say, “I know it would be a great pleasure to me, but I have no desire for it.” When such a phrase is used, it can only mean that the pleasure is interpreted as belonging to the generic class of pleasures, yet not a pleasure to the individual in his present conception, or else its contingency, implied by “would,” is so great that desire is practically _nil_. And if the pleasurable is always the desirable, the desirable also may be said to be only the pleasurable. The martyr in his most eager desire for a painful death, fixes his mind, not upon the pain as pain, but upon the enduring it successfully, and the triumphant pleasure, also the satisfaction of the reward of martyrdom, and the pleasure of suffering for right and the approval of conscience; these and many other factors influence him.