Again, there can be little doubt that the higher animals, in the course of experience begotten of behaviour, reach a perceptual sensing of the bodily self, through experience derived from the non-projecting senses, in pain and sickness, and often, we may hope, in the sense of well-being, and the joy of existence. They do not probably set this self in antithesis to the not-self. That comes with reflection, and is the result of ideal construction based on the analysis of experience, with a view to reaching some explanation of the genesis of experience. But in their perceptual awareness of the embodied self, they have that kind of consciousness which affords the necessary data, for the later conception of the self--when experience is polarized into its subjective and objective aspects and thus is explained, so far as science can explain it; suggesting, indeed, long ere science has attained this end, metaphysical explanations by reference to underlying causes--too often accepted as an easy substitute for the difficult tracing out of the antecedent conditions which science endeavours painfully and by slow steps to formulate. It is unnecessary to do more than remind the reader that we have found that such processes as attention and imitation pass through instinctive and intelligent stages which are the precursors of the ideational stage, where they reach a higher expression as deliberately conscious acts. In the young bird that instinctively pecks at some small, perhaps moving, thing, which forms the starting point of a piece of responsive behaviour, we have attention in the germ. When experience has caused the thing to acquire meaning, attention passes into a succeeding intelligent phase; but only when we desire to explain this meaning, and attention thus has a deliberate purpose, do we find it entering upon its higher ideational career. So, too, as we have seen, imitation is at first a specialized form of instinctive behaviour, where the response is seen to resemble that which stimulates it. Later it becomes intelligent when the repetition of the imitative behaviour is due to the satisfaction it introduces into the conscious situation. Then, at last, it reaches the ideational stage, where reflection gives rise to an ideal, which is to be realized in conduct. The imitation by the child of its older companions is at first probably intelligent; but when the child begins to consider why it imitates these and not those among its companions, he is passing to the ideal stage, and imitation becomes the sincerest form of hero-worship. The boy who merely imitates his elder brothers playing at soldiers because he gets satisfaction from so doing, becomes the subaltern who has his ideal soldier, and will face death firmly rather than fall below his conception of how such a soldier should behave.