Hate, then, marks in a very noticeable way the growth of psychic responsiveness. A prevision of psychic attitude of others, especially the emotional and volitional, is of the utmost service as helping to and preparing for an appropriate response. Thus we may believe that quite early in mental evolution there came an appreciation and interpretation of the psychic modes of others as affecting the interests of the individual. We may judge that this is probable by the very apparent difference of reaction of even certain of the lower animals in the presence of threatening dangers from common material things, and from animate beings capable of being not merely crushed or pushed away, but intimidated and frightened away. Young children learn quickly to distinguish between mere physical events and psychic expressions, and to feel and to act toward the psychic in the peculiar manner which will best serve them. Thus it becomes of very definite value to excite fear in enemies, but even a low animal learns speedily that it cannot terrify a large stone which prevents access to food. Now fear and anger obviously do not specially belong to the rather advanced class of emotions which are always psychically responsive, for, in earliest phases at least, both fear and anger may be taken to have no reference to the psychic quality of the object, but only to the physical quality as painful and injurious. However, later fear and anger become cognizant of the psychic attitude and responsive thereto; but it may be said that hate from the first is a psychic responsive, it is an answer to the psychic attitude of others as interpreted by the individual as turned towards itself. Hate is always against evil intent; anger and fear may be. Hate and anger are both intensified by hate and anger in the object—though this may often occasion fear—but fear, on the contrary, is greatly weakened, and sometimes turned into hate or anger, by perceiving its object as fearing it. I naturally hate those and am angered with those whom I perceive as having the same passions against me; but he whom I see fearing me does not thereby inspire my fear for him, but tends in quite the contrary direction. Yet mutual fear in equally matched opponents is consistent with mutual anger and hate. Fear, with those who are capable of inflicting about equal losses on each other, acts as a check upon anger and hate, and gives caution and wariness to passion itself.