 It is a complicated question whether Burke takes the primary pleasures of sense and the secondary pleasures of the imagination jointly to exhaust the pleasures of taste. In the 1759 addition to A Philosophical Enquiry (the “Introduction on Taste”) Burke allows that objects of the understanding constitute “a very considerable part of what are considered objects of Taste” (Burke 1757 [1990, 22]). But that objects of the understanding cannot be objects of taste seems a guiding assumption of much of the rest of the Enquiry: consider, for example, Burke’s claim that it is only as an object of the imagination, and specifically not as an object of the understanding, that God can be found sublime (Burke 1757 [1990, 62]). It is worth noting, moreover, that in other respects Burke’s theory is more thoroughly materialist than Addison’s. Although Addison maintains that the pleasures of taste are pleasures of the imagination, his explanations as to why certain objects of imagination please are not particularly materialist. He traces the pleasure we take in “an unbounded view,” for example, to our regarding it as “an image of liberty” (Addison and Steele 1879, no. 412). Burke’s tendency, by contrast, is to explain the pleasures of sense and imagination by appeal merely to our physical constitution. He holds the delight we take in the viewing very large objects, for example, to be a consequence of the retina’s being struck, all at once or in quick succession, by the relatively many light rays that very large objects reflect (Burke 1757 [1990, 124–125]).