3. Not all psychical desires are on the matter of appetite; they may
be fixed on any good whatsoever of body or of mind. Many psychical
desires are not passions at all, but reside exclusively in the
superior part of the soul, in the will prompted by the understanding,
and do not affect the body in any sensible way. Such for instance is
the great desire of happiness. Those desires that are passions are
prompted, not by the understanding, but by the imagination or fancy,
imaging to itself some particular good, not good in general, for that
the understanding contemplates. Fancy paints the picture; or if sense
presents it, fancy appropriates and embellishes it: the sensitive
appetite fastens upon the representation: the bodily organs sensibly
respond; and there is the passion of psychical desire.

4. _Physical cravings, or appetites, have limited objects: the objects
of psychical desires may be unlimited._ A thirsty man thirsts not for
an ocean, but for drink _quantum sufficit_: give him that and the
appetite is gone. But the miser covets all the money that he can get:
the voluptuary ranges land and sea in search of a new pleasure: the
philosopher ever longs for a higher knowledge: the saint is
indefatigable in doing good. Whatever a man takes to be an end in
itself, not simply a means, that he desires without end or measure.
What he desires as a means, he desires under a limitation, so far
forth as it makes for the end, so much and no more. As Aristotle says
of the processes of art, "the end in view is the limit," [Greek: peras
to telos] (cf. c. ii., s. iii., n. 3, p. 15) Whatever is desired as an
end in itself, is taken to be a part of happiness, or to represent
happiness. Happiness and the object that gives happiness is the one
thing that man desires for itself, and desires without end or measure.
Unfortunately he is often mistaken in the choice of this object. He
often takes for an end what is properly only a means. They "whose god