plan or person--and the conclusion is reached. The
thinking, or it may even have been reasoning, involved few clear-cut
images of any kind. The fragmentary, schematic nature of the carriers
and the large part played by feelings of direction and attitude are the
rather astonishing results of the introspective analysis resulting from
this discussion. This sort of thinking is valuable for the same reasons
that thinking in terms of words is valuable--it only goes a step
further, but it needs direction and training.

Images of all kinds have been discussed as if they stood out clearly
differentiated from all other types of mental states. This is necessary
in order that their peculiar characteristics and functions may be clear.
However, they are not so clearly defined in actual mental life, but
shade into each other and into other mental states, giving rise to
confusion and error. The two greatest sources of error are: first, the
confusion of image with percept, and second, the confusion of memory
image with image of the imagination. The chief difference between these
mental states as they exist is a difference in kind and amount of
associations. These different associates usually give to the percept a
vividness and material reality which the other two lack. They give to
the memory image a feeling of pastness and trueness which the image of
imagination lacks. Therefore lack of certain associations, due to lack
of experience or knowledge, or presence of associations due to these
same causes and to the undue vividness of other connections, could
easily result in one of these states being mistaken for another. There
is no inherent difference between them. The first type of confusion,
between percept and image, has been recently made the subject of
investigation. Perky found that even with trained adults, if the
perceptual stimulus was slight, it was mistaken for an image. All
illusions would come under this head. Children's imaginary companions,
when really believed in, are explained by this confusion. However, the
confusion is much more general than these illustrations would seem to
imply. The fact that "Love is blind," that "We see what we look for" are
but statements of this same confusion, and these two facts enter into
multitudes of situations all through life. The need to "see life clearly
and see it whole" is an imperative one.

The second type of confusion, between reproductive and productive
memory, is even more common