When we have, then, a case of expectant attention we must distinguish the attention in the imaging from the attention in the actual cognising. It is, indeed, true for us almost invariably that cognitive strain without immediate realisation is incentive to ideating. In listening in the night in vain for a sound we hear in imagination many sounds, and we form preparatory ideas of what we are to hear. Sense-adjustments call up a train of sensations in ideal form. But it is obvious that low intelligences which have no power of expectancy or ideation do yet really attend. The very first cognitions and all early cognitions by their very newness and difficulty were attentions long before ideation was evolved. With low organisms, as cognitive power extends only to the present in time and space, immediacy of reaction is imperatively demanded, and every tension of cognitive apparatus is immediately directive of motor apparatus so that suitable motion is at once accomplished. The cognition, though dim and evanescent factor, is yet powerfully energised, and so a true attention. Always with lowest sentiencies, and often with higher, pain is suddenly realised without anticipation, followed quickly by attention as strong effort to cognise the nature and quality of the pain-giver and so to effectually get rid of pain-giver and pain. Preliminary idea, then, cannot occur in early attentions and in late attentions it is by no means necessary. It is said that we see only what we look for, but it must be answered that seeing commonly happens without any looking for. The kindergarten child, Professor James to the contrary notwithstanding, is not confined in his seeing to merely those things which he has been told to see and whose names have been given him. A child continually asks, What is that? and is quick to discern the absolutely new and strange. He accomplishes a wide variety of attentions without ideas and gives himself almost entirely to immediate presentations. To be sure, every one sees only what he is prepared to see, only what is made possible for him by his mental constitution as determined by his own pre-experience and the experience of his ancestors, but this does not signify ideation. Every cognising is conditioned by the past, but this does not call for a reawakening and projecting in ideal form at every instance of cognitive effort, before any real cognition is reached.