We have also the conditions of knowledge of the confirmation and refutation type. In the working out of the situation just described, in the transformation, self-indicated and self-demanded, of the tensional into a harmonious or satisfactory situation, fulfilment _or_ disappointment results. The odor either does or does not fulfil itself in the rose. The smell as intention is borne out by the facts, or is nullified. As has already been pointed out, the subsequent experience of the fulfilment type is not primarily a confirmation or refutation. Its import is too vital, too urgent to be reduced _in itself_ just to the value of testing an intention or meaning.[13] But it gets _in reflection_ just such verificatory significance. If the smell’s intention is unfulfilled, the discrepancy may throw one back, in reflection, upon the original situation. Interesting developments then occur. The smell meant a rose; and yet it did not (so it turns out) mean a rose; it meant another flower, or something, one can’t just tell what. Clearly there is _something else_ which enters in; something else beyond the odor as it was first experienced determined the validity of its meaning. Here then, perhaps, we have a transcendental, as distinct from an experimental reference? _Only if this something else makes no difference, or no detectable difference, in the smell itself._ If the utmost observation and reflection can find no difference in the smell quales that fail and those that succeed in executing their intentions, then there is an outside controlling and disturbing factor, which, since it is outside of the situation, can never be utilized in knowledge, and hence can never be employed in any concrete testing or verifying. In this case, knowing depends upon an extra-experimental or transcendental factor. But this very transcendental quality makes both confirmation and refutation, correction, criticism, of the pretensions or meanings of things, impossible. For the conceptions of truth and error, we must, upon the transcendental basis, substitute those of accidental success or failure. Sometimes the intention chances upon one, sometimes upon another. Why or how, the gods only know--and they only if to them the extra-experimental factor is not extra-experimental, but makes a concrete difference in the concrete smell. But fortunately the situation is not one to be thus described. The factor that determines the success or failure, does institute a difference in the thing which means the object, and this difference is detectable, once attention, through failure, has been called to the need of its discovery. At the very least, it makes this difference: the smell is infected with an element of uncertainty of meaning--and this as a part of the thing experienced, not for an observer. This additional _awareness_ at least brings about an additional _wariness_. Meaning is more critical, and operation more cautious.