Revival often occurs in mind without sense of revival, and so is not true representation. In disordered states of the nerves we frequently see objects which have no real existence, the states are revival states as objectively interpreted, yet there being no sense of revival they stand in consciousness for real presentations. When I see a person sitting in a chair but afterwards find that no one was there, I characterize the state very naturally as a mere imagination, a representation; yet in fact it was in subjective quality a presentation. We are not to psychologically classify, as is too often done, psychical states according to presence or absence of object, but as to sense of presence or absence of object. It is only as consciousness takes note with reference to object that there is differentiation in consciousness to make presentation and representation. We must consider it probable that the earliest revivals by consciousness were solely of the unconscious sort, or, objectively speaking, were hallucinatory. A sense order is formed, which attends to a series of objective realities; let now, on some occasion, one of these objects drop out, yet there will be attaining of some sense of it as though it were present, and the proper reaction will be carried out. The mind gets its early revivals without sense of revival. They have presentative force, and are sensings of objective reality though there is no objective reality there at the time to sense. These early simple revivals, which are all hallucinatory, perform an important function. They are practically anticipatory, in that the reaction is secured before the actual presence of the reality. Thus they save an actual bodily experience, though the mental is quite real, yet fainter than actual object would give. Thus with an enemy an animal will revive, upon slight indirect sensation, previous experiences, and it will have in ideal form, _i.e._, without the objective reality, a very real experience with what is to it real enemy, thus escaping before full advent of enemy. When a shadow alarms a low organism—and even very low organisms seem to react to shadows—there is no actual harm done to its members as would happen with a concrete body, and hence there is no direct pain. The shadow is yet taken for real body, and revival pains and revival sensations are attained with this, and there is consequent activity. Shadow does not appear as sign of enemy, but in itself a dangerous reality, so that anticipatory reaction is gained without actual representation. In most cases in low organisms what we take for fear or other emotion is probably no more than revival of the type of which this shadow experience is an example. What is actually unreal, being only revival, is taken for the real, and is acted on accordingly, and in most cases this action is of service as anticipatory. When the organism discovers the shadow to be but shadow, a something, not the