As long as the animal remains upon the plane of mere instinct, it has only blind impulses.[70] Only in the most highly organized animals do we find the first traces of conscious, though not yet of self-conscious, will. In that the animal knows what it will, it distinguishes clearly the objects of its will, and hence its own impulses. Upon the earlier plane of mere self-preservation, the beneficial, harmful, and indifferent were not yet made inward, but only distinguished outwardly by nature in the struggle for existence, in which the fittest survived; in consciousness, however, the harmful and advantageous become inward, taking the form of pain and pleasure. But the animal never gets beyond the concrete case,--in which his inherited instincts, working with a rapidity and freedom we often see imitated in the passions of men, sometimes act so advantageously as almost to deceive us into believing them the result of reflection; yet sometimes, again, bring most disastrous results. The animal never attains to a notion of the Whole. Associations and general perceptions the higher animal species have, but not concepts. Impulses appear, in their primary form in the animals, as passions.[71] The first beginning of the ethical may be found in the passion of love in the broadest sense of the word, as sexual love and the love of offspring. The first is chiefly exacting, the second is higher, in that it gives. That which divides man physically from the brutes is merely the union of qualities, all of which, but never all of which united, we find among the animals; that which divides him mentally from them is self-conscious thought, developed by means of speech. Through the development of attention, which arises in connection with a greater and greater centralization, sensation becomes perception, this develops further to general perceptions, and is still further perfected to concepts. Carneri believes primitive man to have been, not more benevolent than the animals, but less so. Leaving out of account the carnivorous animals, the brutes seem to satisfy their own wants without interfering with the satisfaction of others, and, except where the possession of females is concerned, to live in peace with each other. On the other hand, the influence of man upon the domestic animals may be seen in the greed of the dog, who, as capable of instruction, takes on himself all the evil qualities of his master. The cat, who is not so intelligent as the dog, is not thus influenced.