It must not be supposed that we are handicapped by a down-pulling lower nature plus a lag in our higher nature. What we have found is a hesitation that spreads through the whole range of functions as far as they are human at all. This truth is two-edged. It means not only that our reason is never, in practice, completely pure, but also that the instinctive or impulsively raw “factors” in behavior never can be isolated, and therefore never are factors in the strict sense but only abstracted aspects. They are as abstract as “pure reason.” A few examples will show that even our passions are precedent-ridden, and that the control of them has to be effected by manipulating this thought-factor. Even in the region of ourselves that is commonly called lower, both the down-drag and the up-push inhere in the rationality that we regard as our distinguishing mark. If this truth conduces to modesty, it justifies also hope, for it means that even in our passions we discriminate occasions and reach after rational selection. That precedents guide even our passions is not quite the same as saying that all emotional responses become “conditioned” after the first instance of them in infancy. Precedents arise through analysis, discrimination, and comparison, not automatically, and they can be changed and dethroned by the same process that creates them. Let us turn, now, to a few illuminating examples. By the “passions” we are to understand such emotional eagernesses as anger, malice, revenge, jealousy, greed, lust; and we are to take the most volcanic of them, anger and lust, as objects of our especial scrutiny. The question is, Is there a thought-determined selection of the occasions upon which each shall dominate the individual’s conduct, of the object towards which action shall be directed, of the form that action shall take, and of the distance it shall go? Are there fashions here as well as in our appreciations of art and of religion?