object is now not the idea of certain feelings, pleasant or not as they are wanted or not, but the idea of certain feelings, thought of as pleasant and so creating want.[1]
The object of lust is thus (1) permanent; it is not this or that object. It is true that what seems to be desired is this or that thing, but the particular is only a case or instance of what is relatively an universal. This food and this drink disappear with the using; the idea of eating and drinking, and of objects to be eaten and drunk, remains and does not disappear. And (2) the object is thought of as what pleases; the notion of myself as satisfying myself with it and finding pleasure in that satisfaction, enters, as a distinct element, into the idea of the object. The consequence of this is that lust is not satisfied with this or that satisfaction of appetite, because the object of lust is not attainable in any one moment of sense. The ideal possession with the thought of its fore-tasted delight, felt in sharp contrast to the pain of actual emptiness, was there, when the object of sense was absent: it became part of ourselves, that we carried where we went, and that rose perpetually before the mind, which had given to it its own enduring nature. Then the object of sense was present; and it seemed that it was all that we wanted, and that all that we wanted was this. Nor did the enjoyment (as we thought) deceive us: yes, this was what our heart was set on, this that we had; we have drained the cup to the bottom, and there is nothing left us to desire. But we grossly deceived ourselves. The sensuous satisfaction goes and leaves nothing real behind it, but the ideal satisfaction does not go. It remains, made more definite and intense by reflection on the memory of past enjoyment; and, as a thought, it rises again before us when the enjoyment is over, and calls for its reality. Its reality is not there, and the appetite is aroused towards a fresh moment of sense, in which we are to find it. We find
- ↑ Perhaps the readiest way of seeing the transition is, first, to suppose ourselves in a state of appetite for an object of sense. The state we are in is (or may be) pleasant. Let us delay satisfaction, reflect on the pleasure we feel, and refer it to the object. The content of the object is now not simply what it was before. The idea of my feeling pleased is added to it. And if this were fixed in and became part of the meaning of the object, were integrated with its idea, then the object would now be lusted after.
