It is true that the internal act of the higher faculty of reflection has hardly taken place before man unconsciously enters on a new and vast apprenticeship, which soon distinguishes him from and exalts him above the animal kingdom; science has already put forth its first germ. But the reasoning and simply animal faculties were so mingled, that for a long while they were confounded together in their effects and results, as well as in their natural methods. We must therefore begin by considering the nature of this primitive human perception, in some degree identical with that of animals, so that they may be estimated to be of equal value, at any rate in their first results and arts. The vivid self-consciousness, inseparable at all times from every act, passion, and emotion, actuates man and animals alike; he has this consciousness in common with all other animals, and especially with those superior orders which are nearest to himself. The further perception of extrinsic things and phenomena occurs after the same manner and in accordance with the same physiological and psychical laws. By the intrinsic law of animal nature, as it is adapted to his cosmic environment, we see the cause and necessity of the transfusion and projection of himself into everything which he perceives; whence it follows that he regards these things as living, conscious, and deliberating subjects; and this is also the case with man, who animates and endows with life all which surrounds him and which he perceives. In fact, in man's spontaneous and immediate perception and apprehension of any object or external phenomenon, especially in early life, the innate effects are instantaneous, and correspond with the real constitution of the function; analysis and reflex attention necessarily and slowly succeed to this primitive animal act in the course of human development. Consequently the true character and value of its effect on the perception are the same in man and animals. If in this psychical and organic fact of perception, man is at first absolutely in the conditions of animals, identical effects must be produced; and this was originally the case, as far as man himself and external things were concerned. The powerful self-consciousness which actuates man and animals alike is projected on the objects or phenomena perceived, and they see them transformed into living, deliberating subjects. In this way the world and all which it contains appears to be a congeries of beings, actuated by will and consciousness, and powerful for good or evil, and in practice they seek to modify, to encourage, or to avoid such influence. The ultimate effect of this action, assumed to be intentional in all and each of these subjects, will be their personification, either vaguely or definitely, but always as a power active for good or ill.