Combined with this multiplication of associations, there is, I think, an equally important factor, the loosening of the elements of an association from one another and from it as a whole. Probably the idea of the look of the loop or lever or thumb latch never entered the mind of any one of my cats during the months that they were with me, except when the front end of the association containing it was excited by putting the cat into the box. In general, the unit of their consciousness, apart from impulses and emotions, is a whole association-series. Such soil cannot grow general ideas, for the ideas, so long as they never show themselves except for a particular practical business, will not be thought about or realized in their nature or connections. If enough associations are provided by a general curiosity, such as is seen among the monkeys, if the mental elements of the association are freed, isolated, felt by themselves, _then_ a realization of the ideas, feelings of their similarity by transition from one to the other, feelings of qualities and of meanings, may gradually emerge. Language will be a factor in the isolation of the ideas and a help to their realization. But when any one says that language has been the cause of the change from brute to man, when one talks as if _nothing but it_ were needed to turn animal consciousness into human, he is speaking as foolishly as one who should say that a proboscis added to a cow would make it an elephant. This is all I have to say, in this connection, about association by similarity and conception, and with it is concluded our analysis of the nature of the association-process in animals. Before proceeding to treat of the delicacy, complexity, number and permanence of these associations, it seems worth while to attempt to describe graphically, not by analysis, the mental fact we have been studying, and also to connect our results with the previous theories of association. One who has seen the phenomena so far described, who has watched the life of a cat or dog for a month or more under test conditions, gets, or fancies he gets, a fairly definite idea of what the intellectual life of a cat or dog feels like. It is most like what we feel when consciousness contains little thought about anything, when we feel the sense-impressions in their first intention, so to speak, when we feel our own body, and the impulses we give to it. Sometimes one gets this animal consciousness while in swimming, for example. One feels the water, the sky, the birds above, but with no thoughts _about_ them or memories of how they looked at other times, or æsthetic judgments about their beauty; one feels no _ideas_ about what movements he will make, but feels himself make them, feels his body throughout. Self-consciousness dies away. Social consciousness dies away. The meanings, and values, and connections of things die away. One feels sense-impressions, has impulses, feels the movements he makes; that is all.