In this psychological fact lies the secret of the emotion of love, tenderness, antipathy, respect, which we feel towards a person at first sight, without apparent reason, and which we are apt to put down to the account of instinct. But those who devote themselves to the analysis of their own consciousness will discover, in many cases, a more or less close resemblance to a person who inspires, or has inspired, us with love, tenderness, antipathy, or respect. A mother may feel a sudden sympathy for a young man who is like her dead son, or even merely of the same age. The explanation of many of these cases lies in an unconscious state which is not easy to seize, but which, if it returns to consciousness (a process in which the will is only very indistinctly concerned), elucidates everything. There are also so-called instinctive fears, without conscious motives, which, by going a little below the surface, can be referred to the same explanation.[117] ----- Footnote 117: This point has been well treated by Lehmann, _op. cit._, p. 244. ----- This transfer can take place in two ways, one narrow, the other broad. The narrow method rests on resemblance only: B resembles A, the perception or representation of whom is or was accompanied by a certain feeling; the transfer goes no further. The broader method rests on analogy, and has a much wider scope; it passes from one individual to several—to a class or classes. “A friend of mine,” says Lehmann, “hated dogs; circumstances forced him to keep one; he attached himself to this animal, and gradually his feeling of sympathy spread to the whole canine race” (_loc. cit._). This possibility of a limited transfer has been a social and moral factor of the first importance; it has allowed of the extension of the sympathetic sentiments from the small exclusive clan to more and more distant groups—the tribe, the nation, the human race. The wider transfer has been the great agent of the transition from particularism to universalism.[118] ----- Footnote 118: The mechanism of the suppression of the presentative intermediary between the initial state A and the distant states O, II, I, etc., has been studied by J. Sully (ii. 79). I do not insist on this point, which belongs rather to the psychology of association than to that of the emotions. ----- II. From the unconscious states to the affective states, of which the subject is fully conscious, the transition is made gradually and through doubtful forms; but whether obscure, semi-obscure, or clear, their influence remains the same. Among the numerous cases in which the association of ideas depends on a conscious affective disposition we may distinguish three groups:—