The connecting once achieved of object with pain, it becomes increasingly easy to cognize the feeling value of objects, and before full and extreme pain experience therefrom to pre-react through emotion. Thus emotion saves both direct pain and injury. As it becomes a permanent tendency, and an impulse of consciousness to proceed from all pure feelings to cognition of object, so also to cognition of object in its feeling quality, and thus by inherent tendency it ultimately comes about that there is attaching of pain to various objects cognized, even when there is no immediate experience of pain to be connected therewith. Finally the precedent inciting pains to cognition become such minor factors, and knowledge arises with such apparent spontaneity, that emotion as involving pain significance becomes dominant rather than the immediate pain. An order of consciousness becomes established in which the notable event is emotional cognition of experience values as bringing in permanent emotion rather than an order of pleasure-pain inciting cognition with evanescent emotion. But at the first it is evident that fear was but a slight event in a consciousness which was mainly absorbed in immediate pain experience and some sense of object. It is so habitual and instinctive for us to perceive all things as having feeling value, that it is most difficult to appreciate the standpoint of a consciousness which is just attaining emotion life. The preliminary elements to simple primitive fear, as expressed by any such phrase as, “it hurts,” are at least four: pain, cognition of object, cognition of the pain, cognition of the pain agency of object. These operations, as being at first successive, do not necessarily imply, however, sense of time. The consciousness of a pain is certainly, at first, consciousness of pain really past, yet not consciousness of it as past. The pain stands as immediately antecedent act to the consciousness which is cognition of it, but sense of experience is not thereby sense of experience in time. The sense of time-relations of experiences is wholly subsequent to the simple sense of experience. All experience is, of course, in time, but far from being of time.