How does instinct become implanted in a living creature? Instinct may have two origins: (1) A racial origin, by which I mean that it is the outcome of an ancestral habit, and constitutes a predisposition to perform certain actions in a certain way, because of the incalculable number of times that the ancestors in the same line of descent have performed them in that way. As an example of this, take the circling movements of the dog before he lies down. The movements have no purpose now, because the domestic dog no longer lives in tall grass; but it is reminiscent of his ancestors’ behaviour for ages, and in this sense may be called an instinctive action of racial memory. The dog’s will is bent on performing this unnecessary and now perfectly empty formality, simply because his ancestors performed it so often in his line of descent. (2) A bodily origin, by which I mean that an instinct is the natural outcome of a certain correlation of organs, bodily parts or weapons, and the possession of which in itself is sufficient to suggest and to enforce a certain mode of conduct in their possessor. As an example of this take the butting or tossing proclivities of the goat and bull respectively, the clawing of the cat, the burrowing of the mole, etc. etc. All these activities are the outcome of the possession of certain organs or bodily parts, that insist upon being used, that cause the animal to feel ill-adapted and miserable if they cannot function. What, then, is will? All will is obviously the power of the instinct that determines conduct for the moment, for a given period, or, as in some cases, for a lifetime. The will of an animal, therefore, is inseparable from the instincts to which either his racial memory or his bodily parts give rise. For he will do whatever his most powerful instinct, for the time being, bids him do. Let us now turn to man. With Reibmayr let me posit the three fundamental instincts of man as (1) the Self-preservative Instinct, (2) the Reproductive Instinct, (3) the Social Instinct. According to his nature, man has one of these instincts stronger or weaker than the other two, and this strength or weakness determines his character, his choice of paths in life and of conduct in life. Imagine the Self-preservative Instinct superior in power to the other two, and, like all ambitious men bent only on self-aggrandisement, he will scout both woman and society at all points where either of these threatens to make him pay too heavy a toll. Suppose that his Reproductive Instinct is the most powerful—as was the case with Mark Antony—and he will be ready to sacrifice society and himself for the woman he loves. If his Social Instinct leads him—as it lead Napoleon, Disraeli, Charles I, Strafford, Colbert and others, he will make woman and self subordinate to society’s claims upon his energies. His will—that is to say the guiding power directing his conduct—is thus only the popular term for “leading instinct.”