terminate fashion, and only by meeting
obstacles are driven to the concentration necessary to attain the ends.
He illustrates this by the case of the intellectual faculty seeking to
satisfy the desire of knowledge, and not succeeding until it
concentrates on a single point its scattered energies. This spontaneous
concentration is the first manifestation of Will, but is proved to be
not natural from the feeling of constraint always experienced, and the
glad rebound, after effort, to tho indeterminate condition. One fact,
too, remains even after every thing possible has been done, viz., that
the satisfaction of the primitive tendencies is never quite complete.

When, however, such satisfaction as may be, has been attained, there
arises pleasure; and pain, when our faculties fail to attain the good
or end they sought. There could be action, successful and unsuccessful,
and so good and evil, without any sensibility, wherefore good and evil
are not to be confounded with pain and pleasure; but constituted as we
are, there is a sensible echo that varies according as the result of
action is attained or not. Pleasure is, then, the consequence, and, as
it were, the sign of the realization of good, and pain of its
privation.

He next distinguishes Secondary passions from the great primary
tendencies and passions. These arise _apropos_ of external objects, as
they are found to further or oppose the satisfaction of the fundamental
tendencies. Such objects are then called _useful_ or _pernicious_.
Finally, he completes his account of the infantile or primitive
condition of man, by remarking that some of our natural tendencies,
like Sympathy, are entirely disinterested in seeking the good of
others. The main feature of the whole primitive state is the exclusive
domination of passion. The will already exists, but there is no
liberty; the present passion triumphs over the future, the stronger
over the weaker.

He now passes to consider the double transformation of this original
state, that takes place when reason appears. Reason is the faculty of
_comprehending_, which is different from knowing, and is peculiar to
man. As soon as it awakes in man, it comprehends, and penetrates to the
meaning of, the whole spectacle of human activity. It first forms the
general idea of _Good_ as the resultant of the satisfaction of all the
primary tendencies, and as the true End of man. Then, comprehending the
actual situation of man, it resolves thi