circumstances for its development at a certain psychic stage. What now is the inner nature and what the constituent elements of the anger state? Comparatively few reflect upon their emotions save from an ethical standpoint, and very few indeed attempt any analysis of them. To determine the process and exact psychical constituents of getting mad and being mad, may seem to many a quite useless and foolish introspective endeavour. If a person is angry, he is angry, and that is all there is of it, will be the general verdict of common sense. You can dissect flowers into their parts, you can analyse rocks and soils, but any emotion such as anger is wholly unanalyzable. No one can know what it is to be mad until he has once been mad, and, thereafter, he can only reflect upon it as a peculiar excitement, a powerful agitation, whose occasions and results may be fully traced, but which in itself is _sui generis_ and irresolvable. The form of consciousness we know as being angry, is really a simple wave of emotion which stands by itself as an elementary and ultimate form. Suppose we acknowledge these remarks as true, we may yet maintain that anger, like all emotions, is a highly complex state of manifold factors whose sum total, whose grand resultant, is a seemingly simple and peculiar _status_. Why should one arrangement of atoms produce a peculiar perfume, another a peculiar stench? Anger may likewise be merely an unexplainable _ensemble_ of early ascertainable elements. Certain it is, in the first place, that sense of object is necessary to anger. One cannot be mad without being mad _at_ something. The attitude of mind is objective, and even rage in its blindest moment preserves this attitude. Blind with rage, means no more than that various definite qualities of the object are lost in the intense emotional reaction at pain-giver. At its height, anger preserves, indeed, only the barest apprehension of object; but this is intense and overpowering in connection with the sense of it as infringing and injuring. In the transports of rage and fury, the movements are wild and reckless enough, but always antagonistic, implying outward destructive activity. Anger is the fixation of the mind upon some object in its quality of personal hurtfulness, and is revulsion, not _from_ it, as fear, but _against_ it. With early psychisms, all perceptions of objects end in either anger or fear, and a large part of early education consists in learning what objects to be fearful of, and what to be angry at. The alertness of wild animals is determined mainly by either nascent fear or anger. When a dog is suddenly wakened from sleep he generally shows either fear or anger. This is merely an illustration of how the dimmest sense of object immediately connects itself with emotion as primitive and fundamental tendency. The organism perceives the object, and representing its imminent hurtfulness, feels fear and dashes away from it, or feels anger and dashes against it.