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. The "white lies" of children, the embroidering of a story by the adult, the adding to and adding to the original experience until all sense of what really happened is lost, are but ordinary facts of everyday experiences. The unreliability of witness and testimony is due, in part, to this confusion. QUESTIONS 1. How is the process of imagination like memory? 2. What is the relation of imagination to thinking? 3. What kind of images do you seek to have children use in their work in the subjects which you teach? 4. Can you classify the members of your class as visualizers, audiles, and the like? 5. If one learns most readily by reading rather than hearing, does it follow that his images will be largely visual? Why? 6. Give examples from your own experience of memory images; of creative images. 7. To what degree does creative imagination depend upon past experiences? 8. What type of imagery is most important for the work of the inventor? The farmer? The social reformer?