Desire is based by Mr. Bain on hindrance and opposition to activity, on “a bar in the way of activity.” This is true if we understand it to refer to sense of unreality and of lack as connected with an apprehension of thing where the thing is really absent from the usual correlation, and hence physiological activities are checked. We have in the previous pages discussed this, but this is not Mr. Bain’s point of view. The three elements he emphasizes are: deficiency, idea of pleasure, and the hindrance. Thus, he contrasts the prisoner who looks out on a bright day and longs to take a walk, with a perfectly free man who looks out on a fine day and freely follows his inclination to walk. However, it appears to me that both have desire, and that in the same sense both are moved by the motive, though only one is free to attain the action. So if I get thirsty in a waterless desert or in my room with a jug of water on the table, the bodily sensations will equally lead to desire. The conflict in desire is between state actual and state conceived, and not between will and restraint. Mr. Bain remarks, “If all motive impulses could be at once followed up, desire would have no place.” (_Emotions and Will_, p. 423.) But desire is itself an original impulse, and is more or less an ingredient in all emotion impulse; and it is plain that emotion impulses as implying representation are the only ones which can be “followed up.” Where every wish is gratified as soon as formed, as with a petted child of rich parents, desire still remains in all its characteristic quality. Such an one, however, by having only the momentary pleasure of completed realization, misses the joys of realizing, and loses all that happiness which has been defined as sense of progress. If every wish were gratified as soon as formed, if every representation of pleasure was immediately followed by realization, desire would still exist in all its peculiar force. The moment of gratification is always second to the moment of desire, and a Fortunatus with his wishing-cap cannot possess in absolute coincidence with the wish. It may be objected that Tantalus’ desire is certainly a form where hindrance is the main stimulant. When one is continually hindered just on the point of realization, desire is intensified, but this intensifying is very largely due to the increased definiteness of presentation or representation, and to the increase of confidence in the event. To tantalize is to bring before one an object of strong desire into the clearest prominence and seemingly certain attainment, yet to constantly withhold it.