In man, in addition to this animation of the things and phenomena of the external world, another more profound and vivid animation takes place, the animation not merely of external forms, but of internal perceptions, ideas, sentiments, and all kinds of emotions.  We know that man has not only the perception of external and internal things, but also the perception of this perception.  Hence the external form, or the internal sentiment and emotion, may by the dominion of his will over all the attributes of his intelligence be once more subjected to his deliberate observation and intuition; by this process the external and internal world are doubled in their intrinsic ideal, and give birth to analysis and abstraction, that is, to the specification and generalization of the things observed.

When this spontaneous faculty of man has been developed within him, his observation of the similarities, analogies, differences, and identities which are to be found in all things and phenomena, in sentiments and emotions, necessarily induces him to collect and simplify them in special forms, to combine these various intuitions in a homologous type; this type corresponds with an external or internal congeries of similar, identical, or analogous images or ideas, out of which the species and genera of the intellect are formed.  In this way, for instance, arose the mental classification of trees, plants, flowers, rivers, springs, animals, and the like, as well as that of love, hatred, sorrow, anger, birth, and death, strength, weakness, rule, and obedience; in short, the generic conceptions of all natural phenomena, as well as of psychical sentiments and emotions.

Animals, for example, perceive a given plant or tree, as a thing presented at the moment to their individual consciousness, and by infusing this consciousness into the object in question, they animate and personify it, especially if its fruits or leaves are attractive, or if it is moved by the wind.  We have seen that all things are necessarily personified by animals, for if they meet with any material obstacle, they do not ascribe the sudden impediment to the impenetrability of matter, or to superior force, but rather to an intentional opposition to their aim or progress.  We often see that animals not only exert mechanical force to break through or destroy the material barriers intended to keep them in confinement, but they act in such a way as to show rage and fury towards a hostile and malevolent subject.

To return to our example; if an animal vivifies and animates some special plant specially presented to him, he does not go beyond this vivifying act; when he goes on his way, and no longer perceives the concrete phenomenon, the animation at the same time disappears and ceases.  Man, however, by means of the classifying faculty we have noticed, after repeatedly perceiving various plants similar or analogous to the first, is able by spontaneous reflection, and by the automatic