“Far from denying feelings to animals, I concede to them everything except thought and reflection.... They have sensations, but no faculty of comparing them with one another, that is to say they have not the power which produces ideas”—_i.e._ products of reflection. Then, after alluding to Buffon’s views on the distinction between “automatic memory” and “intellectual memory” (_i.e._ the distinction which I have recognized in the Diagram attached to my previous work by calling the former “memory” and the latter “recollection”), Mr. Mivart adds:—“The distinction is one quite easy to perceive. That we have automatic memory, such as animals have, is obvious: but the presence of intellectual memory may be made evident by searching our minds (so to speak) for something which we have fully remembered before, and thus intellectually remember to have known, though we cannot now bring it before the imagination. And as with memory, so with other of our mental powers, we may, I think, distinguish between a higher and a lower faculty of each; between our higher, self-conscious, reflective mental acts—the acts of our intellectual faculty—and those of our merely sensitive power. This distinction I believe to be one of the most fundamental of all the distinctions of biology, and to be one the apprehension of which is a necessary preliminary to a successful investigation of animal psychology.”[104] Were it necessary, I could quote from his work, entitled _Lessons from Nature_, sundry further passages expressing the same distinction in other words; but I have already been careful, even to redundancy, in presenting this distinction, not only because it is the distinction on which Mr. Mivart rests his whole argument for the separation of man from the rest of the animal kingdom as a being unique in kind; but still more because it is, as he is careful to point out, the one real distinction which has hitherto always been drawn by philosophers since the time of Aristotle. And, as I have already observed, it is a distinction which I myself fully recognize, and believe to be the most important of all distinctions in psychology. The only point of difference, therefore, between my opinions and those—I will not say of Mr. Mivart, but—of any other or possible opponent who understands the psychology of this subject, is on the question whether, in view of the light which has now been shed on psychology by the theory of evolution, this important distinction is to be regarded as one of degree or as one of kind. I shall now proceed to unfold the reasons which lead me to differ on this point from Mr. Mivart, and so from all the still extensive school of which he is, in my opinion, much the ablest spokesman. * * * * *