If we try to work out a rough list of human instincts, we find, at the lower end of the scale, a number of _definite modes of response to particular stimuli_; such things as coughing, sneezing, swallowing, smiling, threading our way in the street, beating time to music; or, in the baby, such things as sucking, clasping, biting, turning the head aside, standing, creeping, walking, crying, vocalising. At the upper end of the scale, we find _gross general tendencies_: the tendency to take the world of perception as a world of real things in outside space (p. 115); the empathic tendency to humanise and personalise our surroundings (p. 198); the social tendency that makes us imitative and credulous; the tendency to classify everything in pairs; the tendency to try things out, which is always at war with the tendency to let things be. These tendencies, and others of the same character, represent directive pressures laid upon the organism, more strongly upon some individuals and more weakly upon others, but in some measure upon all; they are realised or expressed on very various occasions, and with wide differences of mental accompaniment. We have spoken of some of them already; and instances may be found for the looking. Take the empathic tendency: what lover of books has not shifted the place of certain volumes on a shelf, because he could not bear to put good and bad, sound and trivial, side by side,—as if the _books_ would feel the incongruity? Take the social tendency: we all tend to pay respect to fashion, even the silliest; we all tend to believe what we see printed in large headlines; we are all gullible, if only the cheat speaks to us in good English and appeals to our habitual standards of living. The tendency to classify by pairs shows not only in the dogmatism of uneducated persons—an action must be positively right or wrong, a man must be positively innocent or guilty—but also in the structure of systems of philosophy, in the distinctions of active-passive, subject-object, body-mind, thing-attribute, appearance-reality, and so on. The tendency to try things out is largely responsible both for the play of the child and the research of the man of science; read Andrew Lang’s story of the first radical! The tendency to let things be, the conservative tendency, is on its side largely responsible for the laziness of a life of routine. Between these extremes lie _the instincts that are so called in our ordinary speech_, and that you would probably have thought of, if you had been asked to give examples of human instincts: such things as fear, love, rivalry, jealousy, pugnacity, bashfulness, self-assertion, various lines of ‘interest.’ All these names, and many like them, stand for inherited nervous dispositions which are realised or expressed in emotion. They too are differently combined, and exist in varying degree, in different individuals; and they too are common, in some measure, to all humanity.