That is the mark of man. He looks before and after. The outlook of the brute, if the questionable account which I have given of him is correct, is different. He looks to the present exclusively. The momentary experience takes all his attention. If it does not, he too in his little degree is a person. Could we determine this simple point in the brute's psychology, he would at once become available for ethical material. At present we cannot use him for such purposes, nor say whether he is selfish or self-sacrificing, possessed of moral standards and accountable, or driven by subtle yet automatic reflexes. The obvious facts of him may be interpreted plausibly in either way, and he cannot speak. Till he can give us a clearer account of this central fact of his being, we shall not know whether he is a poor relation of ours or is rather akin to rocks, and clouds, and trees. I incline to the former guess, and am ready to believe that between him and us there is only a difference of degree. But since in any case he stands at an extreme distance from ourselves, we may for purposes of explanation assume that distance to be absolute, and talk of him as having no share in the prerogative announced by Shelley. So regarded, we shall say of him that he does not compare or adjust. He does not organize experiences and know a single self running through them all. Whenever an experience takes him, it swallows his self--a self, it is true, which he never had. It is sometimes assumed that Shelley was the first to announce this weighty distinction. Philosophers of course were familiar with it long ago, but the poets too had noticed it before the skylark told Shelley. Burns says to the mouse:-- "Still thou art blest, compared wi' me! The present only toucheth thee: But, ooh! I backward cast my e'e On prospects drear! An' forward tho' I canna see, I guess an' fear."