 There is evidence, notably from the New Essays, that Leibniz did indeed draw a parallel between perceptions and appetitions with respect to consciousness. Although he did not always explain the distinction between conscious and unconscious appetitions with care and uniformity, it seems clear that he committed himself to appetitions of which we are not conscious, or which we do not apperceive, just as he had committed himself to perceptions which are not apperceived. Consider the following two statements in combination: “desires and tendencies which are apperceived are often called volitions” (New Essays, Bk.II, ch.21, sec.39; RB 192); and, “There are also efforts that result from insensible perceptions which one does not apperceive, and these I prefer to call appetitions rather than volitions (although there are also apperceptible appetitions)” (New Essays, Bk.2, ch.21, sec.5; RB 173).