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practice of attaching the pupa to its button of silk after the skin is cast, as 

 already described by de Reaumur, manifests a remarkable reflection, and the 

 circumstance occurring in all these actions, that they do not always succeed, 

 but are sometimes accompanied by failures and real mistakes and, moreover, 

 the manner of execution, which is often modified according to circumstances, 

 distinctly show the psychical nature of it all; for in an automatic process this 

 would hardly occur. Indeed, the point of view from which a mere automatical 

 physico-chemical explanation of vital activities was regarded as adequate, is 

 obsolete. The more advanced among modern biologists reject it and hold that 

 the cooperation of a psychical element, however materialistically this may be 

 conceived, must be acknowledged here. According to them the highly intellectual 

 and appropriate origin of various organs and vital activities cannot have taken 

 place but under such a psychical, i.e. intellectual, guidance, which, however, 

 does not in the least involve the assumption of any metaphysical action. Is 

 it, then, not obvious that we should assume the same with regard to the 

 above-mentioned, evidently intellectual, actions? In this sense, however, that, 

 while with the rise of the said vital activities, — although they are therefore in 

 no wise the consequence of tropism, but undoubtedly of psychical action — the 

 intellectual guidance remained unconscious, with those actions a state of consci- 

 ousness was developed still of a primitive nature, it is true, and confined to 

 only a few actions of the being in which this took place, but which in so far 

 caused a very great difference from those of numerous other activities of the 

 same being, which were still unconscious. A superficial observer, may not 

 think this very probable, but we find the same in man; in him, too, many 

 unconscious actions occur by the side of the conscious ones, but the latter 

 are very numerous and the nature of consciousness has also become much 

 stronger, but then this difference, however great, is merely quantitative, only 

 showing a difference in the degree of development. Hence I think that the 

 intellectual capacity which is manifest in the said case, is not wholly inexplicable, 

 though not completely cleared up yet. Much more difficult it seems to me 

 to find a reasonable answer to the question, whence the lar\-a has got the 

 positive knowledge which must be the foundation of its intellectual actions. 

 How does it know its future state, and how does it become acquainted with 

 the dangers that threaten it in its pupal state, how does it know the special 

 danger arising from the fragility of the stem of the Loranthus leaf? Experience 

 it cannot have, at least not of the pupal state and its dangers. I suppose that 

 only a comparison with that which we observe in other animals can lead to 

 a reasonable conjecture. It is known that many animals gather winter provisions, 

 and thus seem to be acquainted with the future fact of the coming winter 



