 All desires, no matter how confused or distinct, incline one toward the pleasure one takes in their satisfaction. Leibniz then can be understood as subscribing to psychological egoism where by this is meant that a person does all to satisfy one or more of his or her own inclinations. But it does not follow that all inclinations are alike—that, say, all of one's desires have one's own pleasure as their object. This is where the egoist goes wrong and where Leibniz finds room for accommodating both egoism and altruism.  What all actions have in common is that they are spurred by an inclination of the agent, the satisfaction of which gives him or her pleasure. But the same type of object does not satisfy all inclinations alike. For Leibniz, some inclinations have confused sensible objects, such as the sweetness of fruit, the melody of a song, or the beauty of a painting. Others have distinct intellectual objects, such as the perfection of God, of the natural world, or of another human being. A sweet piece of fruit cannot satisfy a desire for perfection in the natural world any more than a distinct perception of harmony in the natural world can satisfy a bodily desire for nourishment. Different inclinations concern different objects.