But there remains the belief which merely occurs in "thinking." One may set to work to recall some piece of history one has been reading, and what one recalls is believed, although it probably does not cause any bodily movement whatever. It is true that what we believe always MAY influence action. Suppose I am invited to become King of Georgia: I find the prospect attractive, and go to Cook's to buy a third-class ticket to my new realm. At the last moment I remember Charles I and all the other monarchs who have come to a bad end; I change my mind, and walk out without completing the transaction. But such incidents are rare, and cannot constitute the whole of my belief that Charles I was executed. The conclusion seems to be that, although a belief always MAY influence action if it becomes relevant to a practical issue, it often exists actively (not as a mere disposition) without producing any voluntary movement whatever. If this is true, we cannot define belief by the effect on voluntary movements. There is another, more theoretical, ground for rejecting the view we are examining. It is clear that a proposition can be either believed or merely considered, and that the content is the same in both cases. We can expect an egg for breakfast, or merely entertain the supposition that there may be an egg for breakfast. A moment ago I considered the possibility of being invited to become King of Georgia, but I do not believe that this will happen. Now, it seems clear that, since believing and considering have different effects if one produces bodily movements while the other does not, there must be some intrinsic difference between believing and considering*; for if they were precisely similar, their effects also would be precisely similar. We have seen that the difference between believing a given proposition and merely considering it does not lie in the content; therefore there must be, in one case or in both, something additional to the content which distinguishes the occurrence of a belief from the occurrence of a mere consideration of the same content. So far as the theoretical argument goes, this additional element may exist only in belief, or only in consideration, or there may be one sort of additional element in the case of belief, and another in the case of consideration. This brings us to the second view which we have to examine. * Cf. Brentano, "Psychologie vom empirischen Standpunkte," p. 268 (criticizing Bain, "The Emotions and the Will").