I suppose this last means that he would fix the box so that some of the cat’s instinctive acts would lead it to perform the trick. The answer given by _B_ means apparently that he would simply leave the thing to accident, for any such imitation as he supposes is out of the question. At all events, none of these would naturally start to teach the trick by putting the animal through the motions, which, were it a possible way, would probably be a traditional one among trainers. On the whole, I see in these data no reason for modifying our dogma that animals cannot learn acts without the impulse. Presumably the reader has already seen budding out of this dogma a new possibility, a further simplification of our theories about animal consciousness. The possibility is that animals may have _no images or memories at all, no ideas to associate_. Perhaps the entire fact of association in animals is the presence of sense-impressions with which are associated, by resultant pleasure, certain impulses, and that, therefore, and therefore only, a certain situation brings forth a certain act. Returning to our analysis of the association, this theory would say that there was no (9) or (10) or (3) or (4), that the sense-impression gave rise, when accompanied by the feeling of discomfort, to the impulse (5) directly, without the intervention of any representations of the taste of the food, or the experience of being outside, or the sight of oneself doing the act. This theory might be modified so as to allow that the representations could be there, but to deny that they were necessary, were inevitably present, that the impulse was connected to the sense-impression through them. It would then claim that the effective part of the association was a direct bond between the situation and the impulse, but would not cut off the possibility of there being an aura of memories along with the process. It then becomes a minor question of interpretation which will doubtless sooner or later demand an answer. I shall not try to answer it now. The more radical question, the question of the utter exclusion of representative trains of thought, of any genuine association of _ideas_ from the mental life of animals, is worth serious consideration. I confess that, although certain authentic anecdotes and certain experiments, to be described soon, lead me to reject this exclusion, there are many qualities in animals’ behavior which seem to back it up. If one takes his stand by a rigid application of the law of parsimony, he will find justification for this view which no experiments of mine can overthrow. Of one thing I am sure, and that is that it is worth while to state the question and how to solve it, for although the point of view involved is far removed from that of our leading psychologists to-day, it cannot long remain so. I am sorry that I cannot pretend to give a final decision.