Noticed familiarity like novelty may be painful. The disgusting emotion by which we may meet the unwelcome novelty, has its correlate in the wearing sense of monotony from the regular return of the familiar even though it be intrinsically pleasurable. In the reflective emotions we have touched upon but a single group, the novelty-familiarity, which is certainly a complex but interesting kind of psychoses. In all this field we have rightly to separate mere sensitiveness to likeness and unlikeness—a tolerably early phenomenon—from sense of relatedness and unrelatedness of experiences in and for themselves. Consciousness of experience as such is the mark of a radically new type of consciousness, quite set off from the naïve unreflecting consciousness under the primitive conditions of natural selection and the struggle for existence. The significance of this, by which experience rests purely upon itself and is for itself, leads into a wide region. It is enough that we have instanced one of these later emotions in contrast to the directly serviceable emotions which have most concerned us in our present discussions, without inquiring closely into its function. It is evident that in the ordinary course of evolution the character of the situation as affecting life determines the serviceable emotion, thus different kinds of harmful situations determine fear, anger, hate, etc. If a situation is really interesting for life, it ultimately will be both known and felt in the progress of the struggle for existence just as surely as light, colour, sound, etc., are gradually appreciated. Hence we might predict that the novel situation and the incongruous situation would receive some advantageous cognitive and feeling response, and that even emotions of novelty, familiarity, congruity, and incongruity, would arise, as well as the feelings for these things, if this were useful; that is, experience may ultimately consciously react upon itself in these ways as well as directly sense mere objects. Now the pleasure in novelty for its own sake, while not consciously in the region of natural selection, yet indirectly may be favoured by it as propædeutic to progressiveness. It would, indeed, from one standpoint seem possible to deduce according to the law of serviceability the whole course of experience past, present and future, and we might as assuredly predict particular feelings as we may predict the evolution of the wing or the hoof or the four-ventricled heart in the course of a physical biologic evolution. The psychic biologic evolution is to a certain point as strictly interpretable by the principle of advantageous natural selection as the physical, for the two are really co-ordinated. In the near future of psychology every psychosis in its origin and development will be as clearly traceable as any purely physiological organ, though this can never be accomplished in the purely objective manner, but will require a subjective manipulation