as activity itself involves change, as it always does in mortal man.
Delight sits upon activity, as the bloom upon youth. Bloom is the
natural sign of maturity; and the delight that we come to take in
doing a thing shows that we are at least beginning to do it well: our
activity is approaching perfection. In this sense it is said that
_delight perfects activity_. As the activity, so will be the delight.
But the activity will be as the power of which it is an exercise.
Powers like in kind will supply like activities, and these again will
yield delights alike in kind. There is no difference of quality in
such delights, they differ in quantity alone. Thus taste and smell are
two senses: the difference between them can hardly be called one of
kind: therefore the delights of smelling and of tasting fall under one
category. We may exchange so much smell for an equal amount of taste:
it is a mere matter of quantity. But between sight and hearing on the
one hand, and taste and smell and touch on the other, there is a wider
difference, due to the fact that intellect allies itself more readily
to the operation of the two former senses.

5. Widest of all differences is that between sense and intellect. To
explain this difference in full belongs to Psychology. Enough to say
here that the object of sense is always particular, bound up in
circumstances of present time and place, as _this horse_: while the
object of intellect is universal, as _horse_ simply. The human
intellect never works without the concurrence either of sense or of
imagination, which is as it were sense at second hand. As pure
intellectual operation is never found in man, so neither is pure
intellectual delight, like that of an angel. Still, as even in man
sense and intellect are two powers differing in kind, so must their
operations differ in kind, and the delights consequent upon those
operations. Therefore, unless Paley would have been willing to allow