Such intentional communication as is to be found in animals, if indeed we may properly so call it, seems to arise by an association of the performance of some act in a conscious situation involving further behaviour for its complete development. Thus the cat which touches the handle of the door when it wishes to leave the room has had experience in which the performance of this act has coalesced with a specific development of the conscious situation. The case is similar when your dog drops a ball or stick at your feet, wishing you to throw it for him to fetch. And on these lines may probably be interpreted such behaviour as Romanes[87] thus described:--“Terrier A being asleep in my house, and terrier B lying on a wall outside, a strange dog, C, ran along below the wall on the public road, following a dog-cart. Immediately on seeing C, B jumped off the wall, ran upstairs to where A was asleep, woke him up by poking him with his nose in a determined and suggestive manner, which A at once understood as a sign: he jumped over the wall and pursued the dog C, although C was by that time far out of sight round a bend in the road.” Romanes did not probably intend to imply that A by poking B, conveyed specific information that there was another dog, C, which had proceeded in a particular direction. That would be descriptive communication. The meaning attaching to A’s action was presumably similar to that which characterizes other “meaning” for intelligent animals--the development of the situation on lines marked out by previous experience. Still, it is clear that such an act would be the perceptual precursor of the deliberate conduct of the rational being by whom the sign is definitely realized as a sign, the intentional meaning of which is distinctly present to thought. This involves a judgment concerning the sign as an object of thought; and this is probably beyond the capacity of the dog. For, as Romanes himself says,[88] “it is because the human mind is able, so to speak, to stand outside of itself, and thus to constitute its own ideas the subject-matter of its own thought, that it is capable of judgment, whether in the act of conception or in that of predication. We have no evidence to show that any animal is capable of objectifying its own ideas; and, therefore, we have no evidence that any animal is capable of judgment.”