We have seen, in fact, that Lange expressly confines himself to some simple emotions, and refuses to venture further. W. James concentrates his efforts on the “coarse emotions,” the others (“the subtler emotions”) he only refers to in passing, limiting himself to some remarks on æsthetic emotion. However, I think it necessary to treat this subject otherwise than by merely passing it by. Indeed, the very numerous advocates of the opposite view have maintained that the physiological theory, while it may be accepted, for want of a better, for the inferior forms of emotion, becomes insufficient as we rise to the higher, and that every attempt to apply it to the superior forms would result in failure. We must first come to a clear understanding of the value of the terms inferior and superior, coarse and subtle; they can only denote degrees in evolution. The inferior or coarse emotions have also been called “animal,” because common to man and the greater number of animals. The superior or subtle emotions are properly “human,” though their germs are to be found in the higher animals. The first are connected with sensations and perceptions, or with their immediate representations; they are in close and direct relation with the preservation of the individual or the species. The second are connected with images of a less and less concrete character, or with concepts; they are related in a more vague and indirect manner to the conditions of existence of the individual or the species. We may also say that “inferior” is synonymous with “primary, simple”; “superior” with “derivative, complex.” How is the transition from inferior to superior forms produced? For the moment, it is of no importance to know—it is sufficient to observe that it has taken place.[70] ----- Footnote 70: _Vide infra_, part ii. chap. vii. ----- Thus, just as, in the intellectual order, there is an ascending scale, leading from the concrete, successively, to the lower, medium, and higher forms of abstraction, so in the affective order there is a scale ascending from fear or anger to the most ideal emotions. And in the same way as the highest conception retains the characteristics of the concrete whence it sprang, on pain of being merely an empty word, so the most ethereal sentiments cannot entirely lose the characters which constitute them emotions, on pain of disappearing as such. I shall not insist on these theoretic remarks; the direct observation of facts is preferable, and gives a clearer answer.