However, as we have before suggested (p. 106), the nature of fear, purely in itself considered, does not depend on the nature of the object feared; thus fear of cold and fear of heat are perfectly alike as psychic facts, though having regard to very diverse physical facts. Animistic mind, indeed, reacts to all objects differently from naturalistic mind, yet in its essential quality fear is identical in both. In fear of a storm, both as a purely physical manifestation and as the expression of the psychical nature of a deity, the fear act is by itself quite the same; the fear pain and the willing are quite the same, but on the more external, the representation side, they do greatly differ, the complication being greater in the latter instance, and introducing a complex of feelings. Fear in the narrowest sense does not reach to the object to consider its nature, to regard its objective quality, for this is the base of very different feelings; but fear proper is engrossed in object purely for its immediate pain significance; it is given up to viewing personal pain infliction. I am inclined to think, then, that we shall find that mind is primarily neither animistic nor naturalistic. The only interpretation of object which is first made is as pain or pleasure given, and a personalizing and impersonalizing stage is decidedly later. We must remember that mind at first goes only so far as it is positively obliged to by the struggle for existence; and hence, though it is quite impossible for us to fully realize such a simple state, yet originally objects were discriminated merely as pleasure and pain sources. Object at first was of the more vague sort, merely an indefinite _locus_ for pleasure-pain; something painful or pleasurable is the discrimination, but attribution of sentiency or insentiency is not yet reached, for no interpretation of the sort is yet imperatively demanded. It is so ingrained in us to perceive beings as either living or non-living, that it is quite impossible to thoroughly conceive a state so primitive as to be unable to rise to this attribution or distinction. However, like the bare statement of a fourth dimension in space, the statement that pre-animistic mind exists or has existed, a way of looking at objects entirely without reference to their personal or impersonal quality—this is intelligible, and hypothetically required by a complete theory of the evolution of mind. In a _dolce far niente_ of perfect sensuousness, even the adult man sometimes approximates this stage, and the actions of very young infants are best interpreted as expressions of a similar state. Things for them seem entirely uninterpreted and unperceived, except as imparters of crass sensual pains and pleasures, as mere pleasure-pain potencies.