Two additional facts may be cited as bringing into strong relief the basic contrast existing between the higher or rational, and the lower or animal psychosis in man. The first is the occurrence of irreconcilable opposition or conflict. The imagination, for example, antagonizes the intellect by visualizing as an extended speck of chalk or charcoal the mathematical point, which the intellect conceives as destitute of extension and every other property except position. Similarly, the effort of our rational will to be faithful to duty and to uphold ideals is antagonized by the sensual impulses of the animal appetite, which seek immediate gratification at the expense of remote considerations that are higher. Such antagonism is incompatible with any identification of the warring factors, that is, of our rational, with our sentient, functions; for, wherever opposition is in evidence, there _a fortiori_ a real distinction must be recognized. The understanding and the will, therefore, differ radically from sense and sensual appetite. The second significant fact is the domination exerted by reason and will over the cognitive and appetitive functions of the organic or sentient order. Our intellect criticizes, evaluates and corrects the data of sense-perception, it discriminates between objective percepts and illusions and hallucinations, it distinguishes dreams from realities, it associates and dissociates imagery for purposes of comparison, contrast, illustration, or analysis. Moreover, it not only shows its superiority to sense by supervising, revising, and appraising the data of sentient experience, but it manifests its discontent at the inaccuracy and limitation of sense by the invention and use of instrumentation (_e. g._ ear trumpets, spectacles, microscopes, telescopes, spectroscopes, polariscopes, periscopes, etc.) to remedy the defects or increase the range of sense-perception, etc. This phenomenon is without parallel among brute animals, and is a patent manifestation of the superiority of human psychology. In like manner, the will demonstrates its preeminence over the organic or animal appetite, by exerting supreme control over the passions and impulses of our lower nature. In fact, it is able to bridle and repress the impulses of sensuality even in the immediate presence of sensible stimuli that would irresistibly determine the brute to a gratification of its animal lusts; and it can force the struggling and reluctant flesh to undergo a crucifixion for supersensible motives that make no appeal to the beast. The understanding and the will, therefore, are essentially superior to the organic psychosis that they control, namely, the sentient consciousness and sensual appetite, which we share in common with the brute, but which, in the latter, give no evidence whatever of rational or moral control. § 4. Darwinian Anthropomorphism