The analogy of organic and psychic evolution may be pressed to a certain extent. It is plainly possible to set in order an evolutionary series of light—sensing organs, eyes—from most elementary to most complex, and it is quite as possible, though yet to be done, to set forth in similar genetic order a series of psychic states as offence-sense, _i.e._, angers, in their increasing differentiation. But previous to any eye, to local visualization, there is a period of common sensation when an absolutely simple organism is in every part equally responsive to light; in a crude way the whole organism reacts to light, from which stage by traceable specialization the eye as a light-sensing organ is gradually developed. Here analogy would seem to fail, unless we consider it to be the stage when any psychosis, _e.g._, anger, requires the whole consciousness capacity, mind being merely a capacity for the recurrent but isolated single-activities. Mind certainly but slowly grows into that sum of organic coincident interdependent yet distinct consciousnesses which we commonly think of under the term, mind. Anger in its very earliest and lowest form is no doubt an absorbing naïve isolated wave, as common to mind as a whole, that is, as making up the whole of mind for the time being, is perhaps in its measure an analogy to common sensation. Anger may then be but a common emotion, answering in a certain aspect to light-sense, sound-sense, etc., as purely common sensations. But we must remark that general sensation is not to be confounded with common sensation, or general emotion with common emotion. Common sensations are, indeed, usually very general in form, and a sensation _per se_, a purely general sensation, is probably very rarely anything else, yet when we close the eyes and direct them toward the sun, the general sensation of light we receive—very like the original primitive common sensation—is general, yet by a special organ. The word common refers, not to the special nature of the function itself, but the fact that the function, whether special or general, is performed indifferently, or practically so, by the common whole. A sensation of coloured light is more special than a mere sensation of light, and this than mere general sensation of force, but all may be accomplished either by common sensation or special sensation. General emotion may similarly be either common or in organic co-activity. There was certainly a time when consciousness existed which was not and could not be anger or fear or even an emotion _per se_. Pre-emotional and pre-representative consciousness was so absolutely primitive, general, and common, that psychology as a necessarily automorphic science will be very long in coming to any understanding of this field, but yet we must set it off as something which must always receive some consideration. Anger is not a property of all consciousness by the nature of consciousness itself, but is merely a possible mode dependent on