That men should be deluded, however, into crediting animals with “intelligence” (properly so-called) is not at all surprising, when we reflect on the source of this misapprehension; for we find combined in the animal two important factors, whose association closely simulates intelligence, namely, _sentient consciousness_ and _unconscious teleology_. Now teleology is not _inherent_ or _subjective_ intelligence, but rather an _objective expression_ and _product_ of intelligence. It exists in unconscious mechanisms like phonographs and adding machines, and it is, likewise, manifest in unconscious organisms like plants. Here, however, there is no danger of confounding it with conscious intelligence, because machines and plants do not possess consciousness in any form whatever. But in animals, on the contrary, teleology is intimately associated with sentient consciousness. Here the teleological automatisms of instinct are not wholly blind and mechanical, but are guided by sense-perception and associative memory. It is this combination of teleology with sentient “discernment” (as Fabre styles it) that conveys the illusory impression of a conscious intelligence. Careful analysis, however, of the facts, in conjunction with judicious experiments, will, in every instance, enable the observer to distinguish between this deceptive semblance of intelligence and that inherent rational power of abstraction, classification, and inference which is the unique prerogative of the human being. A genuine intelligence of this sort need not be invoked to explain any of the phenomena of brute psychology. All of them, from the highest to the lowest, are explicable in terms of the sensitivo-nervous functions. To illustrate the truth of this statement let us cite a few typical examples of animal behavior, that are sometimes regarded as manifestations of intelligent or rational consciousness on the part of the brute.